“Harmony among Civilizations”

Of The Republic Of Indonesia (Religion, Culture and

PHD THESIS PROPOSAL

SUBMITTED BY
[Link] ISLAM
Jalan [Link] Juanda
Dago -278 E, Lantai 2
Bandung- 40132, West Java, Indonesia
Email: islammdjahirul@[Link]
Cell: +6285696071238

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 Table of Contains

CHAPTER I .……………………………………………………………..4

Introduction………………………………………………………………….............4

1.1 Background of the research ……………………………………………………..4

1.2 Research Questions…………………………………………………………….12

1.3 objective of the Research ………………………………………………………20

1.4 Benefit of the Research ………………………………………………………..20

Chapter II Literature review and framework …………………………..............22

2.1 Literature view…………………………………………………………………22

2.1.1 Definitions of the harmony among the civilization…….……………………….22

2.1.2 Impact of the harmony among the civilizations in Indonesia ……………….. 28

2.1.3 Indonesian own strategy for the harmony…………………………………..31

CHAPTER III RESEARCH METHODOLOGY………………………...............33

3.1 Overview of the Chapter...........................................................................33

3.2 Research Methods.....................................................................................34

3.3 Direct-data Survey....................................................................................37

3.4 Respondents of the Study...........................................................................38

3.5 Instrumentation........................................................................................39

3.6 Ethical Considerations...............................................................................39

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Conclusion ….…………………………………………………………………….40

Reference……………………………………………………………………….....4

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 CHAPTER I

INTRODUCTION

1.1 Background of the research

The Republic of Indonesia, the world's fourth most populous nation, has 203

million people living on nearly one thousand permanently settled islands. Some two-

to-three hundred ethnic groups with their own languages and dialects range in

population from the Javanese and Sundanese on Java, to peoples numbering in the

thousands on remote islands. The nature of Indonesian national culture is somewhat

analogous to that of India—multicultural, rooted in older societies and interethnic

relations, and developed in twentieth century nationalist struggles against a European

imperialism that nonetheless forged that nation and many of its institutions. The

national culture is most easily observed in cities but aspects of it now reach into the

countryside as well. Indonesian culture has historical roots, institutions, customs,

values, and beliefs that many of its people share, but it is also a work in progress that

is undergoing particular stresses at the beginning of the twenty-first century.

Most islands are multiethnic, with large and small groups forming

geographical enclaves. Towns within such enclaves include the dominant ethnic

group and some members of immigrant groups. Large cities may consist of many

ethnic groups; some cities have a dominant majority. Regions, such as West Sumatra

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or South Sulawesi, have developed over centuries through the interaction of

geography (such as rivers, ports, plains, and mountains), historical interaction of

peoples, and political-administrative policies. Some, such as North Sumatra, South

Sulawesi, and East Java are ethnically mixed to varying degrees; others such as West

Sumatra, Bali, and Aceh are more homogeneous. Some regions, such as South

Sumatra, South Kalimantan, and South Sulawesi, share a long-term Malayo-Muslim

coastal influence that gives them similar cultural features, from arts and dress to

political and class stratification to religion. Upland or upriver peoples in these regions

have different social, cultural, and religious orientations, but may feel themselves or

be perforce a part of that region. Many such regions have become government

provinces, as are the latter three above. Others, such as Bali, have not.

Harmony of the Indonesia:

This principle embodies the concept of nationalism, of love for one's nation and

motherland. It envisages the need to always foster national unity and integrity.

Pancasila nationalism demands that Indonesians avoid superiority feelings on ethnical

grounds, for reasons of ancestry and color of the skin. In 1928, Indonesian youth

pledged to have one country, one nation and one language, while the Indonesian coat

of arms enshrines the symbol of "Bhinneka Tunggal Ika" which means "unity in

diversity".

Social differences in daily life should never affect national unity and integrity.

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Referring to this question, President Soeharto once remarked: "What we should do is

to have these differences blend us together in perfect harmony like the beautiful

spectrum of the rainbow."

Religion:

Religious Beliefs Indonesia has the largest Muslim population of any nation,

and in 1990 the population was reported to be 87 percent Muslim. There is a well-

educated and influential Christian minority (about 9.6 percent of the population in

1990), with about twice as many Protestants as Catholics. The Balinese still follow a

form of Hinduism. Mystical cults are well established among the Javanese elite and

middle class, and members of many ethnic groups still follow traditional belief

systems. Officially the government recognizes religion ( agama ) to include Islam,

Christianity, Hinduism, and Buddhism, while other belief systems are called just that,

beliefs ( kepercayaan ).

The Javanese are predominantly Muslim, though many are Catholic or

Protestant, and many Chinese in Java and elsewhere are Christian, mainly Protestant.

The Javanese are noted for a less strict adherence to Islam and a greater orientation to

Javanese religion, a mixture of Islam and previous Hindu and animist beliefs. The

Sundanese of West Java, by contrast, are ardently Muslim. Other noted Muslim

peoples are the Acehnese of North Sumatra, the first Indonesians to become Muslim;

the Minangkabau, despite their matriliny; the Banjarese of South Kalimantan; the

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Bugis and Makassarese of South Sulawesi; the Sumbawans of the Lesser Sunda

Islands; and the people of Ternate and Tidor in Maluku.

The Dutch sought to avoid European-style conflict between Protestants and

Catholics by assigning particular regions for conversion by each of them. Thus today

the Batak of Sumatra, the Dayak of Kalimantan, the Toraja and Menadonese of

Sulawesi, and the Ambonese of Maluku are Protestant; the peoples of Flores and the

Tetun of West Timor are Catholic.

Religious Practitioners:

Islam in Indonesia is of the Sunni variety, with little hierarchical leadership.

Two major Muslim organizations, Nahdatul Ulama (NU) and Muhammadiyah , both

founded in Java, have played an important role in education, the nationalist struggle,

and politics after independence.

Muslim-Christian relations have been tense since colonial times. When

Christians and Muslims were segregated on different islands or in different regions,

relations were amicable. Especially Muslims from Java, Sulawesi, and parts of

Maluku into previously Christian areas in Kalimantan, Sulawesi, Maluku, and West

Papua—has led to changes in religious demography and imbalances in economic,

ethnic, and political power. Christians generally have kept to themselves and avoided

national politics. They lack mass organizations or leaders comparable to Muslim

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ones, but disproportionate numbers of Christians have held important civil, military,

intellectual, and business positions

Rituals and Holy Places:

Muslims and Christians follow the major holidays of their faiths, and in

Makassar; for example, the same decorative lights are left up for celebrating both Idul

Fitri and Christmas. National calendars list Muslim and Christian holidays as well as

Hindu-Buddhist ones. In many places, people of one religion may acknowledge the

holidays of another religion with visits or gifts. Mosques and churches have the same

features found elsewhere in the world, but the temples of Bali are very special. While

centers for spiritual communication with Hindu deities, they also control the flow of

water to Bali's complex irrigation system through their ritual calendar.

Major Muslim annual rituals are Ramadan (the month of fasting), Idul Fitri (the

end of fasting), and the hajj (pilgrimage). Indonesia annually provides the greatest

number of pilgrims to Mecca. Smaller pilgrimages in Indonesia may also be made to

Rituals of traditional belief systems mark life-cycle events or involve propitiation for

particular occasions and are led by shamans, spirit mediums, or prayer masters (male

or female). Even in Muslim and Christian areas, some people may conduct rituals at

birth or death that are of a traditional nature, honor and feed spirits of places or graves

of ancestors, or use practitioners for sorcery or counter magic. The debate over what

is or is not allowable custom by followers of religion is frequent in Indonesia. Among

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the Sa'dan Toraja of Sulawesi, elaborate sacrifice of buffalos at funerals has become

part of the international tourist circuit, and the conversion of local custom to tourist

attractions can be seen in other parts of Indonesia, such as on Bali or Samosir Island

in North Sumatra.

Death and the Afterlife:

It is widely believed that the deceased may influence the living in various

ways, and funerals serve to ensure the proper passage of the spirit to the afterworld,

though cemeteries are still considered potentially dangerous dwellings for ghosts. In

Java the dead may be honored by modest family ceremonies held on Thursday

evening. Among Muslims, burial must occur within twenty-four hours and be

attended by Muslim officiants; Christian burial is also led by a local church leader.

The two have separate cemeteries. In Java and other areas there may be secondary

rites to assure the well-being of the soul and to protect the living. Funerals, like

marriages, call for a rallying of kin, neighbors, and friends, and among many ethnic

groups social status may be expressed through the elaborateness or simplicity of

funerals. In clan-based societies, funerals are occasions for the exchange of gifts

between wife-giving and wife-taking groups. In such societies representatives of the

wife-giving group are usually responsible for conducting the funeral and for leading

the coffin to the grave.

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 Funeral customs vary. Burial is most common, except for Hindu Bali where

cremation is the norm. The Sa'dan Toraja are noted for making large wooden effigies

of the deceased, which are placed in niches in sheer stone cliffs to guard the tombs. In

the past, the Batak made stone sarcophagi for the prominent dead. This practice

stopped with Christianization, but in recent decades, prosperous urban Batak have

built large stone sarcophagi in their home villages to honor the dead and reestablish a

connection otherwise severed by migration.

Culture of Indonesia:

The culture of Indonesia has been shaped by long interaction between original

indigenous customs and multiple foreign influences. Indonesia is centrally-located

along ancient trading routes between the Far East and the Middle East, resulting in

many cultural practices being strongly influenced by a multitude of religions,

including Hinduism, Buddhism, Confucianism, Islam and Christianity, all strong in

the major trading cities. The result is a complex cultural mixture very different from

the original indigenous cultures.

Examples of cultural fusion include the fusion of Islam with Hindu in Javanese

Abangan belief, the fusion of Hinduism, Buddhism and animism in Bodha, and the

fusion of Hinduism and animism in Kaharingan; others could be cited.

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 Balinese dances have stories about ancient Buddhist and Hindu kingdoms,

while Islamic art forms and architecture are present in Sumatra, especially in the

Minangkabau and Aceh regions. Traditional art, music and sport are combined in a

martial art form called Pencak Silat.

Western culture has greatly influenced Indonesia in science, technology and

modern entertainment such as television shows, film and music, as well as political

system and issues. India has notably influenced Indonesian songs and movies. A

popular type of song is the Indian-rhythmical dangdut, which is often mixed with

Arab and Malay folk music.

Despite the influences of foreign culture, some remote Indonesian regions still

preserve uniquely indigenous culture. Indigenous ethnic groups Mentawai, Asmat,

Dani, Dayak, Toraja and many others are still practicing their ethnic rituals, customs

and wearing traditional clothes.

Diversity: Identities in Indonesia:

Indonesia is well-known for its cultural, linguistic and religious diversity.

Additional social groupings – both mainstream and subaltern – based on class, gender

and sexual identities also contribute to the multifaceted character of Indonesia’s

social and political landscape. In this subject students will develop their knowledge

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and understanding of this diversity and how the interplay between local, national and

global concepts of self and community impacts on the construction of contemporary

1.2 Research Questions.

Social actors may be engaged in conflicts and negotiation processes about the

dominant cultural values in societies. New, challenging ideas may start to compete

with older ones within the cultural system if they are, for instance, imported from an

international context. However, I do not suggest an idealistic approach. Welfare state

policies are based on ideas, on the one hand, and on interests of social actors, on the

other. In part, social groups have differing interests. The interests of social groups can

differ for example on the basis of social class, gender, ethnicity or region. They can

also be based on a differing position in the structures of the division of labour, for

example public sector versus private sector employment. Interests and power

resources differ according to the positions of these groups in social structures and in

relation to the main institutions and policies of the welfare state (see also Figure 1).

This is pointed out, for example, by the ‘class coalition’ approach of Esping-

Andersen (1990, 1999), in which he explains why different welfare regimes have

developed historically.

Ideas vary according to material interests of social groups, but ideas can also be

shared by a majority of the population independent of their material interests. This is

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why, even if the welfare regimes of the Western world differ substantially in their

basic ideas, as Esping-Andersen has shown (1990, 1999), each of them receives a

high degree of support in the population (Roller, 1999). Attitudes in the United States

and Germany towards equity are a good example. Haller (1989) and Wegner (1992)

found that, independent of social class, in both countries predominant attitudes

towards equity in the population resemble the principles of equity on which the

specific welfare state is based. In Germany the majority of the population is oriented

towards an intervening welfare state which diminishes social inequality, while, in the

United States, the majority opinion is that equity is guaranteed best by the free

working of the market. Accordingly, social inequality is broadly accepted. Ideas and

interests of social actors are therefore interrelated, but in part also relatively

autonomous, as MaxWeber (1989, 1991); Alexander (1990); Lepsius (1990, 1995)

and Archer (1995, 1996) argued in their theoretical works.

So far I have introduced reflections on the impact of culture on welfare state

policies. However, one should consider that culture can also modify the impact of

welfare state policies on the behavior of individuals and social groups (see Figure 1).

It is often assumed that the state determines behavior: that people respond to the

policymakers’ policy initiatives in a specific, predictable manner and thus bring about

the result intended by politics. The interrelations between welfare state policies and

social practices of individuals are a more complex matter, however. The social action

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of individuals is not a simple outcome and not determined by state policies, although

this is often assumed when statistics on behavior (such as labor force participation

rates, unemployment rates and birth rates) are used as indicators for welfare state

policies. Such assumptions do not reflect the fact that the social behavior of

individuals is a process which takes place in a very complex field of influences,

where cultural ideals and values also play an important role. Thus, Duncan and

Edwards (1998) have criticized the assumption of ‘rational economic man’ on which

analyses of the impact of welfare state policies on behavior are often based.

According to their argument, individuals do not simply act according to principles of

‘economic rationality’ but also with respect to principles of ‘moral rationality’.

“The first two principles, nationalism and internationalism, can be pressed to

one, which I used to call 'socio nationalism.' Similarly with democracy 'which is not

the democracy of the West' together with social justice for all can be pressed down to

one, and called socio-democracy . Finally – belief in God. 'And so what originally

was five has become three: socio-nationalism, socio-democracy, and belief in God.'

'If I press down five to get three, and three to get one, then I have a genuine

Indonesian term - GOTONG ROYONG [mutual co-operation]. The state of Indonesia

which we are to establish should be a state of mutual cooperation. How fine that is! A

Gotong Royong state.”

“National resilience encompasses ideological resilience based on a nation’s own

identity which receives the full support of the entire nation, economic resilience

capable of meeting the nation’s own basic needs, social resilience which ensures the

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feeling of solidarity and harmony among the peoples, and an appropriate military

resilience to face aggression from outside. Without national resilience we shall

always be afraid”

Javanese political culture has been more widely explored by social scientists

than the Sobering political culture. This is probably due to the fact that the Javanese

are the largest Indonesian ethnic group and that theirs is one of the ancient

civilizations in the world. Given their long history, the Javanese have built a culture

that is complex, intricate, and rich in spiritual life. The cradle of Javanese civilization

is the fertile agricultural land in central Java around the present day cities of

Yogyakarta and Surakarta. Historically, it has been an agricultural society. As in

many such societies, the Javanese developed an inward-looking, insular,

communitarian, status-conscious, and hierarchy-minded culture. Such cultural

features are also due to the heavy influence of Hindu-Buddhism in Java, which had

been the predominant beliefs of the Javanese prior to the arrival of Islam in the 15th

century. The caste system of Hinduism created significant social differentiation and

stratification, which became deeply embedded within the Javanese psyche. Due to its

emphasis on hierarchy, the concept of Javanese leadership makes a clear distinction

between gusti (lords) and kawula (subjects).

The idea of power in Javanese culture is rather peculiar. It runs against the

common perception of power in the West. Anderson argues that for the Javanese,

power is concrete and finite, and holders of power are expected to be able to

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demonstrate power through the possession of certain objects deemed to have

supernatural powers. Power is also homogeneous. It means that there is no

differentiation of types of power. It is also regarded as constant in terms of total

quality. It means that an increase of one’s power must happen at the expense of

others. Thus, the quest for power is perceived as zero-sum. Lastly, power is detached

from moral questions. It is neither good nor bad, nor does it matter how it is achieved.

What does matter is whether one has power or [Link] terms of accession to power, the

Javanese believe that power is either received from inheritance or from a divine

favour (wahyu). Such favour is believed to be bestowed upon rulers of relatively

humble origins, coming to power after a period of turmoil and bloodshed.

In the Javanese conception, power is closely associated with “concentration”

and “oneness.” Conversely, diffusion of authority means an impurity in power, and

therefore should be avoided by all power holders. Thus, for a Javanese leader,

diffusion of power within the state is regarded as a sign of weakness. A Javanese

leader will always strive to unite different segments of the society under his rule and

try to mould different - sometimes opposing - ideas believed by different groups into

a single new idea that can be accepted by all.

The search for harmony is the keyword in understanding Javanese social life,

including [Link] Javanese have a profound ability to absorb new ideas, select

parts of new ideas suitable to their way of life, merge them with the existing culture,

and thus rejuvenate the old culture as well as creating a new, syncretic one. Therefore

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the Javanese are known to be tolerant to the ideas of others, so long as these ideas do

not contradict the central assumptions of their social lives.

Another important facet of the Javanese concept of power is the idea of pamrih

to explain the ruler’s downfall from power. A ruler is said to have pamrih in his

leadership if he refuses or hesitates to carry out his duty to the state because of

sympathy or empathy for his friends or family members. A pamrih is also said to

exist if the ruler carries out a certain act in his personal favour (usually involving

material benefits) or in the favour of his close associates or family members, or in

other words corrupt and nepotistic practices. Pamrih is a sign that the power of the

ruler is weakening and that a change of power is imminent.

As opposed to the vastness of scholarship on Javanese political culture, the

outer islands political culture is rather inadequately covered. It is perhaps due to the

fact that, in contrast to the Javanese, there are various groups living in these islands,

and they tend to be spread out all over the archipelago. A relative lack of

communication among them, unlike in Java, has rendered the creation of a single

civilization among these groups unimaginable. Hence, it is quite difficult to define

accurately the presence of an outer islands (Seberang) political culture.

Nevertheless, there are some common qualities shared by many of these non-

Javanese ethnic groups, or at least among the larger, more assertive and articulative

ones. Among these groups are the Acehnese, Batak, and Minangkabau of Sumatra,

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and the Bugis and Makassar peoples of Sulawesi, as well as the people of the Maluku

islands. The people living in coastal towns in the northern parts of Java (pesisir

Javanese) can also be classified within this group, as well as the people of Banten (the

westernmost part of Java island.)

According to Koentjaraningrat, there are two categories in the socio-

geographical feature of these peoples. First, the majority of these ethnic groups live

on the coastal areas. This is the case of the Minangkabau, Acehnese, Buginese,

Makassarese, the many groups of Maluku, and the pesisir Javanese. Second, others of

the Seberang ethnic groups live in remote interior areas. Prominent examples of this

category are the Bataks, Toraja and Minahasa of Sulawesi, and Dayaks of

Kalimantan.

These two categories of ethnic groups share a common feature concerning the

extent of influence from Indic religions, Hinduism and Buddhism. Compared to the

vast Hindu-Buddhist influence in Java (and Hinduism in Bali), the presence of these

two religions in the outer islands was much less prevalent. As a result, social

stratification did not become the main rule of the societies. While in many, if not all,

of these groups there was a functional differentiation, especially the existence of the

rulers and the followers, in general the differentiation was not as complex and

intricate as in the Javanese model. In many of these ethnic groups, especially in the

coastal communities, the rulers were less shrouded in an aura of mysticism and

secrecy, and generally were more accessible. The decision-making process in the

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Seberang communities was also generally more open and commoners were usually

involved. The rulers frequently consulted the public for decisions regarding the

societies in consultation meetings (musyawarah).

In these circumstances we want to investigate.

1. Religion, Culture and Diversity how to influence harmony among the

civilizations in Indonesia?

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1.3 Objective of the Study

Objective of the research

1. Identify the life and social conditions of the art and cultural area in Indonesia

2. Find out the way to improve their social life and make developments program

for them for the harmony among civilization.

1.4 Benefit of the Research

This research will help the people as well as it will help full for the several

departments of the Governments of Indonesia and also Ngo’s .it will be helped full

theoretically and practically too. Side by side it will be increase new knowledge for

art and culture management in different branches of sciences.

i. Theoretical Aspect

This research will help the peoples of Indonesia and the government also

.Department of the disaster of the Indonesian government they can discover the

impact on human life by art and culture and can solve it easily .they can make

decisions for the affected people to make sustainable developments.

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 ii. Practical Aspect

Indonesia is a country geographically situated that many culture and art in

several part So practically need to support them mental and physical, economical etc

as well as long time plane for them how to develop their life better. So this research

will be helpful practically in following ways that they can make harmony by culture

and art among the civilization.

1. This study will help the affected people that what is the biggest impact on

their life by art and culture.

2. It will helpful to make planning for the different art and cultural area people .

3. It will helpful for the government. Department of the art and culture of

Indonesia and Ngo’s.

4. This research can show to people and to the different organizations how to

coordinate among governments and Ngo’s to art and cultural problem and how to

make the structure of the sustainable developments program for them for the future

harmony .

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 Chapter II

Literature review and framework

This chapter will discuss about the literature and conceptual framework for the

study .how can affected people participate with the program and also discuss about

the factor of the harmony by art and culture.

2.1 Literature view

2.1.1 Definitions of the harmony among the civilization

‘‘Harmonious society’’ (‘‘hexie shehui’’) is a concept that was introduced by

President Hu Jintao of the People’s Republic of China (PRC) as a vision or objective

for the country’s future socioeconomic development. After his succession to power in

2002, Hu presented this concept and a related idea, the ‘‘scientific development

concept’’ (‘‘kexue fazhan guan’’), as the unifying concepts of his administration.

Researchers point out that these two concepts distinguish Hu from his predecessor,

Jiang Zemin (Lam, 2005; Delury, 2008). Both concepts were incorporated into the

Chinese government’s 11th five-year plan (2006–2010) and the constitution of the

Chinese Communist Party (CCP) in 2005 and 2007, respectively, and have generated

much discussion. This article introduces the meaning of a harmonious society and

discusses the relationship between a harmonious society and civil society. It also

investigates the obstacles to attaining this harmonious society.

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 Harmony is a central concept in traditional Chinese philosophy, especially in

Confucianism (Delury, 2008). It is a social ideal that governs not only family and

interpersonal relations but also those of the rulers and the ruled. In the Confucian

classic, the pursuit of social harmony does not mean absence of conflicts and

disagreements and there is even room for loyal opposition (Delury, 2008). Later

interpretations, however, tend to put emphasis on order and stability, which might

inevitably minimize and ignore social disparities and conflicts (Cheung, 1989).

Similarly,

Hu’s administration did call for harmonious society with an aim to achieve

social stability, but they, as demonstrated below, were not blind to present social

inequalities and problems. Rather, it is these conflicts and problems that lead them to

set such a policy orientation.

According to President Hu (2005:3), a harmonious society is a society that is

‘‘democratic and ruled by law, fair and just, trustworthy and fraternal, full of vitality,

stable and orderly, and maintains harmony between man and nature.’’ These social

values cover not only political and economic institutions but also cultural and

environmental dimensions, which is demonstrated by the exhaustive list of

suggestions made in the resolution of the Central Committee of the CCP in 2005

concerning the building of a harmonious socialist society. The suggestions cover a

broad range of topics, including policy orientation regarding rural development,

regional development, employment, education, medicine, and public health,

23
environmental protection, the legal system, taxation, and fiscal policies, the social

security system, community management, party leadership, and cultural enterprises

(Chinese Communist Party, 2006).

Although numerous policies fall under the rubric ‘‘harmonious society,’’ the

concept is not unfocused. It was introduced against a background of the social

disparities and conflicts that were induced by rapid economic development in China.

In other words, this inclusive vision was invoked as Party leaders had already

acknowledged a number of inequalities and externalities that had been generated by

economic development, and building a harmonious socialist society represented the

determination of Hu’s administration to solve these problems (Delury, 2008). How

then can these social disparities and conflicts be solved? What are the guiding

principles behind the exhaustive policies and programs? These questions are also

related to the scientific development concept, which is discussed together with the

concept of a harmonious society in several CCP documents and speeches by CCP

members.

This analysis of three debates among the Indonesian (mainly Javanese) elite of

the 1930s illustrates what was meant by "iboe jang sedjati", or "the true women", in a

decade of striving nationalism and a more outspoken feminist movement. The debates

concern a fashion show/beauty contest; concubinage; and the role of modern

Indonesian women themselves. The article demonstrates that in response to ongoing

processes of modernization or Westernization, Javanese gender perceptions were

24
voiced in an Indonesian idiom of a moral character, as opposed to what was

considered the immorality of Dutch colonial and Western culture. This gender idiom

was infused with the idea of harmony: harmony among different Indonesian women's

organizations and harmony between Indonesian women and Indonesian men.

Moreover, in addition to a "maternal feminism," focused on women as child bearers

and child educators, a "companionate feminism" emerged toward women supporting

men. This companionate feminism betrayed traditional Javanese norms of being

"halus" (refined), but it also served new political goals of Indonesian unity and

Pancasila, pronounced Panchaseela, is the philosophical basis of the Indonesian

state. Pancasila consists of two Sanskrit words, "panca" meaning five, and "sila"

meaning principle.

It comprises five inseparable and interrelated principles. They are:

BELIEF IN THE ONE AND ONLY GOD

JUST AND CIVILIZED HUMANITY

THE UNITY OF INDONESIA

DEMOCRACY GUIDED BY THE INNER WISDOM IN THE

UNANIMITY

ARISING OUT OF DELIBERATIONS AMONGST

REPRESENTATIVES

25
 SOCIAL JUSTICE FOR THE WHOLE OF THE PEOPLE OF

INDONESIA

Elaboration of the five principles is as follows:

1. Belief in the One and Only God

This principle of Pancasila reaffirms the Indonesian people's, belief that God

does exist. It also implies that the Indonesian people believe in life after death. It

emphasizes that the pursuit of sacred values will lead the people to a better life in the

[Link] principle is embodied in article 29, Section 1 of the 1945 Constitution

and reads: "The state shall be based on belief in the One and Only God".

2. Just and Civilized Humanity

This principle requires that human beings be treated with due regard to their

dignity as God's creatures. It emphasizes that Indonesian people do not tolerate

physical or spiritual oppression of human beings by their own people or by any

nations.

26
 3. The Unity of Indonesia

This principle embodies the concept of nationalism, of love for one's nation and

motherland. It envisages the need to always foster national unity and integrity.

Pancasila nationalism demands that Indonesians avoid superiority feelings on ethical

grounds, for reasons of ancestry and color of the skin. In 1928, Indonesian youth

pledged to have one country, one nation and one language, while the Indonesian coat

of arms enshrines the symbol of "Bhinneka Tunggal Ika" which means "unity in

diversity". Social differences in daily life should never affect national unity and

integrity. Referring to this question, President Soeharto once remarked: "What we

should do is to have these differences blend us together in perfect harmony like the

beautiful spectrum of the rainbow."

4. Democracy Guided by the Inner Wisdom in the Unanimity Arising Out

of Deliberations amongst Representatives

On this type of democracy, President Soeharto said: "The democracy that we

practice is Pancasila democracy of which the basic principles and legal basis are laid

down in the 1945 Constitution." Pancasila democracy calls for decision-making

through deliberations, or musyawarah, to reach a consensus, or mufakat. It is

democracy that lives up to the principles of Pancasila. This implies that democratic

right must always be exercised with a deep sense of responsibility to God Almighty

according to one's own conviction and religious belief, with respect for humanitarian

27
values of man's dignity and integrity, and with a view to preserving and strengthening

national unity and the pursuit of social justice.

5. Social Justice for the Whole of the People of Indonesia

This principle calls for the equitable spread of welfare to the entire population,

not in a static but in a dynamic and progressive way. This means that all the country's

natural resources and the national potentials should be utilized for the greatest

possible good and happiness of the [Link] justice implies protection of the

weak. But protection should not deny their work. On the contrary, they should work

according to their abilities and fields of activity. Protection should prevent willful

treatment by the strong and ensure the rule of [Link] are the sacred values of

Pancasila which, as a cultural principle, should always be respected by every

Indonesian because it is now the ideology of the state and the life philosophy of the

Indonesian people.

2.1.2 Impact of the harmony among the civilizations in Indonesia

Religious pluralism can be viewed from a dogmatic as well as a political

perspective. As an applied dogma, it provides a foundation for social harmony among

religions. Christianity and Islam have succeeded in this respect to a large extent. As

with many dogmatic principles, the actual application can result in modifications. In

the case of Christianity and Islam, notable dogmatic changes were introduced in the

20th century. On the one hand, the Second Vatican Council provided a broad

28
understanding for coexistence between Christianity and Islam. On the other hand,

modernist Islamic concepts like the Indonesian Pancasila similarly contributed to

religious coexistence from the Muslim point of view. These dogmatic changes are

even more evident, if the long time span and the geographic expansion of both

monotheistic religions are taken into consideration. The encounter between

Christianity and Islam has expanded considerably in a globalized world.

Demographic growth as well as an ever increasing flow of individuals and

information sustains this development. The multitude of exchange and togetherness

are hence a persistent test of reality for the two monotheistic religions. How inclusive

and functional are their concepts, given the growing interaction between followers of

both faiths? How adaptable are their concepts with respect to societal disparity and

variety? Despite the evolutionary trends towards modernization and adaptation, we

are currently also experiencing opposite trends. Anti-modernist and fundamentalist

movements have recently begun to question the principles of religious pluralism in a

way that inhibits peaceful coexistence. For this reason, it is important to identify

those dogmatic developments which can unconnectedly strengthen the foundation of

religious pluralism. But also the actual application, resulting in an increased social

harmony, needs to be brought to a wider public.

The present publication intends to draw attention to recent developments, with

an emphasis on the interfaith dialogue in Germany and the modernist Islamic concept

of religious pluralism in Indonesia. It begins with a study by Philipp W. Hildmann on

the requirements for an interreligious dialogue between Christians and Muslims.

29
Arguing that both religions are inherently intolerant, since each faith claims to be the

true divine revelation, he proposes to shift interfaith dialogue to the domain of secular

rationality. Secular rationality may hence be the vehicle of understanding among

different faiths. Such an approach has been recently manifested in mutual

declarations by the Vatican and Iranian Shiite clergy in 2008, which have concluded

that "Faith and rationality do not contradict each other, but faith can sometimes stand

above rationality, although it never is in opposition". These thoughts on the limitation

of an entirely theological discourse are followed by a study by Erdal Toprakyaran,

who focuses on "The changeability of Islamic principles" with respect to religious

pluralism. Comparing different historical settings, he sees a certain relativity of the

Islamic dogma and argues that politically motivated interpretation had the most

significant impact on a pluralistic reality. Especially the expansion of Islam to the

East, where for instance the Mogul Emperor Akbar subjected numerous Hindus and

Buddhists under Islamic rule, resulted in a rather flexible interpretation of the concept

of ahl al-kitab.

The experiences in Indonesia may be an interesting aspect which could enrich

the current dialogue between the civilizations and the Islam Dialogue in Germany.

But even if the dogmatic discourse does not progress, the interpretation of the sources

constitutes an ample opportunity for attaining social harmony in a multi-religious

society.

30
 2.1.3 Indonesian own strategy for the harmony

As the primary institution of Islamic higher education in Indonesia, the IAIN is

a necessity for those wishing to pursue further studies within an Islamic education

system. Moreover, in this capacity, the IAIN also functions as a coordinating

institution for the enhancement of education within the ummah, a reciprocal effect

that ideally serves to improve the quality of the ummah’s religious community

development. The IAIN, that is, retains its role as a religiouslyoriented institution

concerned with influencing the quality of religious thought and understanding. And

the ummah, in turn, through its exposure to and participation in modern intellectual

discourse, is equipped to play a role in the development of Indonesia. The

transmission of Islam to South East Asia, as has been noted by Azyumardi Azra and

Zamakhsyari Dhofier, was achieved through the network of ulama (religious

scholars). Because the Middle East was then the centre of Islamic knowledge, with

the locus of influence being first the holy cities of Mecca and Medina and later also

Cairo, the features of Islam that developed in Indonesia reflected those that had arisen

in the religion’s heartlands. Local features did of course become evident in the

emerging pattern of Islamic thought in Indonesia, but on prominent issues Indonesian

Muslims continued to be guided by the inclinations of the wider Islamic world. The

networkof ulama was highly influential, their teachings serving to shape the Islamic

tradition in Indonesia. Indeed, Islamic education was centred on the writings and

teachings of a few famous ulama and limited to the development of hifdh (learning

things by heart) and syarh (the explanation of well-known texts). Today, religious

31
discourse in Indonesia is influenced by students’ increased access to Islamic higher

education at centres of study outside of the Middle East. IAIN and STAIN graduates,

upon returning from their studies at McGill and other Western universities, have

introduced a tradition of rational discourse to Islamic pedagogy in Indonesia. Unlike

the ulama network, which perpetuates its teachers’ perspectives, the tradition of

scientific inquiry developed in the West has exposed these returning graduates to

academic methodologies and approaches that enable them to engage critically with

their professors’ ideas. Originally, the tradition of research developed at the IAIN was

heavily focused only on the problems of Islamic texts. Now, through the application

of social research, intellectual discourse at the IAIN has come to encompass such

contemporary concepts as democracy, civil society, gender, and the environment.

Indeed, many well-known scholars teaching within the IAIN-STAIN system are now

regarded as experts in these areas of study, their ideas being disseminated through

research institutes and through the publication of articles and pamphlets on socially

relevant issues. As a result, the focus of religious studies continues to have a direct

effect on evolving social inclinations. The study of classical Islamic texts in concert

with the study of contemporary problems has imparted a richness to Islamic studies in

Indonesia and proven invaluable to the development of Islamic higher education.

32
 CHAPTER III

RESEARCH METHODOLOGY

3.1 Overview of the Chapter

This is basically descriptive & exploratory research. Descriptive study is a fact

finding investigation with adequate interpretation. It is the simplest type of research.

It is more specific than exploratory study as it has focus as particular aspects or

dimensions of the problem studied. It is designed to gather descriptive information

and provides information for formulation more sophisticated studies. Data will be

collected by using one or more approaches methods: Case Studies, observation,

interviewing. Besides Explanatory research is preliminary of an unfamiliar problem

about which the researcher has little or no knowledge. It is similar to a doctor initial

investigation of a patient suffering from an unfamiliar melody for getting some clues

for identifying it. It usually takes the form of a pilot study to discover on Impact of

harmony among civilizations area in west java.

The credibility of findings and conclusions extensively depend on the quality of

the research design, data collection, data management, and data analysis. This

chapter will be dedicated to the description of the methods and procedures done in

order to obtain the data, how they will be analysed, interpreted, and how the

conclusion will be met. This section is to justify the means in which the study was

obtained and will help in giving it purpose and strength as it will then be truthful and

33
analytical. All these will help in the processing of the data and the formulation of

conclusions.

Qualitative research frequently involves

(1) Face-to- face between researcher and subject,

(2) Open -ended rather than closed-ended questions,

(3) Unstructured rather than structured interview schedules and

(4) Small samples.

Specifically, this research will cover the following: the research design and

method, the respondents or subjects to be studied (which will include the sampling

method), the data collection instrument, and the data analysis. These will be presented

below.

3.2 Research Methods

This study utilized the descriptive method of research. As widely accepted, the

descriptive method of research is a fact-finding study that involves adequate and

accurate interpretation of findings. Descriptive research describes a certain present

condition. Relatively, the method is appropriate to this study since it aims to describe

the present condition of technical analysis as it is used in the stock market. The

technique that was used under descriptive method is the normative survey approach

34
and evaluation, which is commonly used to explore opinions according to

respondents that can represent a whole population. The survey is appropriate in this

study because it enables the researcher in formulation of generalizations. Specifically,

two types of direct-data survey are included in this study. These are questionnaire

survey and interviews. Interviews with researchers, venture capital practitioners, and

other colleagues in the academy were conducted to provide further insight about the

results of the survey. The direct-data type of survey is a reliable source of first-hand

information because the researcher directly interacts with the participants. The

questionnaire survey respondents were given ample time to assess the challenges

facing the natural disaster in west java peoples. Their own experiences with disaster

in practice are necessary in identifying its strengths and limitations.

The purpose of employing the descriptive method is to describe the nature of a

condition, as it takes place during the time of the study and to explore the cause or

causes of a particular condition. The researcher opted to use this kind of research

considering the desire to acquire first hand data from the respondents so as to

formulate rational and sound conclusions and recommendations for the study.

According to Creswell (1994), the descriptive method of research is to gather

information about the present existing condition. Since this study is focused on the

perception or evaluation of the consultancy firm's effective human resource

management, the descriptive method is the most appropriate method to use.

35
 Whether a research should be based on qualitative or quantitative research

method depends upon the research questions and it’s linkage with the research issue

(Marshall, 1996).Because, “Quantitative research frequently involves the study of

meanings in the form of attitude scales […]. Qualitative researchers may feel that the

tendency for attitude scales to be pre-formulated and imposed on research participants

means that they do not really gain access to meanings” (Bryman, 2012: 620). If a

researcher intends to explore people’s life histories or what people do in their

everyday life, whether at households, offices or other public and private places, then

qualitative research may be the best suitable approach (Silverman, 2005: 6).Because,

“Qualitative researchers often want to interpret people’s behavior in terms of the

norms, values, and culture of the group or community in question” (Bryman, 2012:

620). On the other hand, quantitative research is connected to social survey research,

which does not interpret peoples’ actual behavior (Bryman, 2012: 620). In this sense,

qualitative data is more appropriate than quantitative data for this thesis as it is related

to female garment workers’ everyday life experiences at home, on the street, in their

work places and in society. Consequently, this thesis applies a qualitative research

method.

Two types of data were used: the primary and the secondary data. The primary

data were derived from the answers respondents gave in the self-administered

questionnaire prepared by the researcher. In addition, the information obtained from

the interview also provided primary research data that supported the study. The

36
secondary data on the other hand, were derived from the findings stated in published

documents and literatures related to the research problem. These were based from the

recent literatures related to the art and culture and the factors that challenge it and the

accounting rules and practices in Indonesia and the concepts cited by the respondents.

In terms of approach, the study employed both qualitative approaches the

qualitative approach of the study as this focused on personal accounts, observations,

and description and individual insights of the respondents. This study employed the

combined approach so as to overcome the limitations of both approaches.

3.3 Direct-data Survey

Direct-data survey aims on collecting pertinent data about technical analysis.

Accordingly, direct-data survey is used to reveal the status of some phenomenon

within an identified class of people, organisations, or regions at a particular time

through questionnaire and interview to directly collect information (Brubaker &

Thomas, 2000).

The aim of the survey is to obtain pertinent data to achieve the research

objective. The site of the study was the west java at Bandung area. Representative

samples were taken using a random sampling approach. In this research study, the

37
critical examination of the Indonesian government's accounting policy regarding was

made. The responses, observation and approval of the respondents towards these

policies were gathered.

In this study, the chosen respondents will be selected from industries and other

people who are related to the art sector in governments or non government’s officials

sector and decision-making. Interview questions will focus on the research problems

and questions. The dissertation used self-administered questionnaire as the main tool

in collecting data from a large number of respondents.

3.4 Respondents of the Study

The study will have respondents directly from the chosen art and culture areas

in west java . This may include managers, accountants and other knowledgeable

employees. All of these participants were selected through random sampling. This

sampling method is conducted where each member of a population has an equal

opportunity to become part of the sample. As all members of the population have an

equal chance of becoming a research participant, this is said to be the most efficient

sampling procedure. In order to conduct this sampling strategy, the researcher defined

the population first, listed down all the members of the population, and then selected

members to make the sample. For this purpose, a self-administered survey

questionnaire in Likert format was given to the respondents to answer

38
 3.5 Instrumentation

Content analysis

Content analysis was done to analyse communications in order to answer two

levels of questions the descriptive and the interpretive. Descriptive questions focused

on what the communication contains. Interpretative questions focused on what the

contents was likely to mean. The process entailed searching through one or more

communication to answer questions that an investigator brings to the search

(Brubaker & Thomas, 2000). Content Analysis was used to analyze and interpret the

interviews.

3.6 Ethical Considerations

As this study utilized human participants and investigated on art and culture ,

certain issues were addressed. The consideration of these issues is necessary for the

purpose of ensuring the privacy as well as the security of the participants. These

issues were identified in advance so as prevent future problems that could have risen

during the research process. Among the significant issues that were considered

included consent, confidentiality and data protection.

In the conduct of the research, the survey forms and interview methods were

drafted in a very clear and concise manner to prevent conflicts among respondents.

People who participated in the research were given an ample time to respond to the

questions posed on them to avoid errors and inaccuracies in their answers. The

39
respondents were given a waiver regarding the confidentiality of their identity and the

information that they did not wish to disclose. The respondents' cooperation was

eagerly sought after, and they were assured that the data gathered from them would

be treated with the strictest confidence, so that they would be more open. This was

done with the hope that this would promote trust between the researcher and the

respondents.

A concluding reflection

Although the echo of the suicide bombings still reverberates in this country's

domestic situation, one thing is quite clear: Indonesian soil is not fertile enough to let

terrorists operate here for too long. The authentic Pancasila culture never provided

space for any extremism, radicalism, and terrorism. Interfaith dialogue and

cooperation has now been deep-rooted and well developed in Indonesia for more than

a decade. It has stood up firmly and effectively to combat any deviation from the

original state philosophy of this great nation. Here lies a great hope for all religions to

coexist and flourish peacefully forever in this beautiful archipelago called Indonesia.

This project was launched in three local districts located in three different

provinces: Lampung, Jogjakarta, and Central Java. The interfaith leaders also acted as

keen observers monitoring the progress and development of the project. Its purpose

was to establish hard facts as to how local governments performed efficiently and

effectively in serving people in their own territories. Three categories were used by

40
the Project to measure and evaluate the success or failure of the work of local

governments in executing their function as public servants: transparency,

accountability, and efficiency as a prerequisite for creating good governance. That

project ended with great success, a success that could not be separated from the

significant and crucial role played by the interfaith leaders in the vital stages of

monitoring the project.

In the future there will be various dynamic activities in many provinces in

Indonesia, organized by local interfaith leaders to serve and help the needy,

regardless of their socio-religious background. If this positive and constructive trend

continues, Indonesia might well become a good example for other nations to follow.

The true function of faith is to bind, not to divide people because of their different

religious backgrounds. Once this can take place freely in many parts of the world,

peace will no doubt be part of our future. When philosophy fails to provide the

answer to the true meaning of human life, religion can come to the fore to give us the

final word. Spiritual understanding of the meaning of life and death is not solely the

domain of philosophy. The more meaningful and true essence of life and death is

enshrined in the realm and province of religions.

41
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2 See M. Syafi’i Anwar, Pemikiran dan Aksi Islam [Islamic ideas and actions]

(Jakarta: Paramadina, 1990), 64.

3 Ibid., 116-17.

4 Ibid. See also Zamakhsyari Dhofier, “Lembaga Pendidikan Islam dalam

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5 Anwar, Pemikiran dan Aksi Islam, 116-17.

6 Dhofier, “Lembaga Pendidikan Islam,” 20.

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42
 10 Regarding the authoritarianism of the New Order, see Mochtar

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movement and the state],” Prisma, no. 11, (1985): 3-11.

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(Yogyakarta: LKiS, 1994), 239.

16 Ali and Effendy, Merambah Jalan Baru Islam, 165-6.

17 van Bruinessen, NU Tradisi Relasi-Relasi Kuasa, 246.

18 Interview with Masdar F. Mas’udi, 9 February 2000.

19 Quoted from a speech presented by Muslim Abdurrahman at a workshop on

“Penelitian Potensi Masyarakat Muslim Perkotaan dan Pertumbuhan Wacana Civil

43
Society” [Research on the potencies of the urban Muslim community and the growth

of discourse on civil society]

(Pusat Pengkajian Islam dan Masyarakat), PKBI, Jakarta, 10-11 February 1999.

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Hukum dan Keadilan” [Islam and politics: A study on the principles of law and

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and democratic country], in Cita-cita Politik Islam Era Reformasi [The Islamic

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[Islam, modernity, and Indonesia] (Bandung: Mizan, 1987), 296.

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(Jakarta: LP3ES, 1996), 3.

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27. Interview with Dra. Udji Asiah of IAIN Surabaya, 26 February 2000.

44