Pancasila sebagai identitas nasional Bangsa Indonesia sudah terkenal sejak lama memiliki karakter khas dibanding bangsa lain, yaitu keramahan dan sopan santun masyarakatnya. Sehingga banyak orang-orang dari negara lain yang turut merasakan kenyamanan dan kehangatan masyarakat Indonesia pada saat mereka datang ke Indonesia.
A depiction of the Garuda Pancasila on a poster; each tenet of the Pancasila is written beside its symbol.
Pancasila (Indonesian: [pantʃaˈsila]) is the official, foundational philosophical theory of Indonesia.[1] Pancasila comprises two Old Javanese words originally derived from Sanskrit: 'pañca' ('five') and 'sīla' ('principles'). Thus it is composed of five principles and contends that they are inseparable and interrelated:
- Belief in the Almighty God
(in Indonesian 'Ketuhanan Yang Maha Esa'), - A just and civilized humanity
(in Indonesian 'Kemanusiaan yang Adil dan Beradab'), - A unified Indonesia
(in Indonesian 'Persatuan Indonesia'), - Democracy led by the wisdom in a consensus or representatives
(in Indonesian 'Kerakyatan yang dipimpin oleh Hikmat Kebijaksanaan dalam permusyawaratan/perwakilan') - Social justice for all Indonesians
(in Indonesian 'Keadilan Sosial bagi seluruh Rakyat Indonesia').
- 1History
- 2Rationale
History[edit]
First iteration of Sukarno[edit]
Five Pancasila symbols on Indonesian stamps (1965)
Desirous of uniting the diverse archipelago of Indonesia into one state in 1945, the future President Sukarno promulgated Pancasila as the foundational philosophical theory of the new Indonesian state (in Indonesian 'Dasar Negara'). His political philosophy was fundamentally an amalgamation of elements of monotheism, nationalism, and socialism. Sukarno consistently stated that Pancasila was a philosophy of Indonesian indigenous origin that he developed under the inspiration of Indonesian historical philosophical traditions, including indigenous Indonesian, Indian Hindu, Western Christian, and Arab Islamic traditions. 'Ketuhanan' to him was originally indigenous, while 'Kemanusiaan' was derived from the Hindu concept of Tat Tvam Asi, the Islamic concept of 'fardhukifayah', and the Christian concept of neighborly love. Sukarno further explained that 'Keadilan sosial', i.e. social justice, was derived from the Javanese concept of 'Ratu Adil', i.e., the Just Leader, being a messianic Javanese ruler who would liberate that people from all kinds of oppression. Pancasila was intended to resolve contrasting IndonesianMuslim, nationalist, and Christian priorities.
The iteration of Pancasila that Sukarno presented on 1 June 1945 to the Investigating Committee for Preparatory Work for Independence (Badan Penyelidik Usaha Persiapan Kemerdekaan (BPUPK)) [2] in a speech titled 'The Birth of the Pancasila'[3] originally defined the Pancasila thus:[4]
- Kebangsaan Indonesia: Indonesian patriotism;
- Internasionalisme: Internationalism emphasizing justice and the virtue of humanity,
- Musyawarah Mufakat: Deliberative consensus emphasizing a form of representative democracy in which ethnic dominance is absent and each member of the council possesses equal voting power,
- Kesejahteraan Sosial: Social Welfare premised on the theory of the welfare state and emphasizing popular socialism, and
- Ketuhanan yang Maha Esa: A Divinity that is an ultimate unity' (A formulation that can be seen as implying both monotheism or pantheism, thereby allowing space for all of Indonesia's major religions).
June 1, since 2015, is a national public holiday to honor that address by Sukarno in which the basic principles of Pancasila were set.
Second iteration of the Founding Fathers[edit]
Sukarno gave the first iteration of the Pancasila in his speech of 1 June 1945 to the Investigating Committee for Preparatory Work for Independence (BPUPK),[5] and omitted the word 'Indonesia'.[6][7] The Committee of Nine (Panitia Sembilan), composed of Sukarno, Mohammad Hatta, Mohammad Yamin, Alexander Andries Maramis, Ahmad Subardjo, Ki Hadikusumo, Wachid Hasyim, Agus Salim, and Abikusno, formulated the second iteration of the Pancasila for the Jakarta Charter and the Preamble of the Constitution of Indonesia of 1945[8] by reordering their original enumeration by Sukarno thus: the fifth sila of monotheism and religiosity was promoted as the first sila; the second sila remained, the original first sila was re-numbered as the third sila, and the original third and fourth sila were re-numbered as the fourth and fifth sila.[citation needed] Sukarno accepted this proposition of the other members. Further, the first sila of the Jakarta Charter and the Preamble of the Constitution of Indonesia of 1945, being the first of the original sila of Sukarno, was amended to read 'Ketuhanan dengan kewajiban menjalankan syariah Islam bagi pemeluk-pemeluknya' ('Belief in Almighty God with the obligation for its Muslim adherents to carry out the Islamic law/Syari'ah'). On 18 August 1945 the BPUPK amended it further by deleting 'with the obligation for its Muslim adherents to carry out the Islamic law/Syari'ah' and therefore left the first sila as simply 'Ketuhanan Yang Maha Esa'.[9]
The Constitution of Indonesia of 1945 defined the Pancasila as the fundamental principles of the independent Indonesian state.[6][10]
Interpretation by the New Order administration[edit]
Pancasila democracy endeavors to strike a balance between the interests of the individual and those of society. It seeks to prevent the oppression of the weak by the strong, whether by economic or political means. Therefore, we hold that Pancasila is a socio-religious society. Briefly its major characteristics are its rejection of poverty, backwardness, conflicts, exploitation, capitalism, feudalism, dictatorship, colonialism[,] and imperialism. This is the policy I have chosen with confidence.
— Suharto[11]
The New Order administration of Suharto, the second President of Indonesia, strongly supported Pancasila. His government promoted the five principles as a key national ideology. They were outlined as representing the ancient wisdom of the Indonesian people, pre-dating the introduction of foreign religions such as Hinduism and Islam. In a July 1982 speech which reflected his attachment to Javanese beliefs, Suharto glorified Pancasila as a key to reach the perfect life ('ilmu kasampurnaning hurip') of harmony with God and fellow men.[12]
After initially being careful not to offend the sensitivities of Muslim scholars who feared that the Pancasila might develop into a quasi religious cult, Suharto secured a parliamentary resolution in 1983 (Tap MPR No. 11/1983) that obligated all organizations in Indonesia to adhere to Pancasila. He also instituted a mandatory program to indoctrinate all Indonesians, from primary school students to office workers, in the Pancasila, which program was denominated 'Penataran P4'. In practice, however, the administration of Suharto exploited the vagueness of the Pancasila to justify its acts and to condemn opponents as 'anti-Pancasila'.[12]
Political Islam under Suharto[edit]
Under Suharto political Islamists were suppressed, and religious Muslims were carefully watched by the Indonesian government. Several Christian Generals who served under Suharto like L.B. Moerdani actively persecuted religious Muslims in the Indonesian military. Their approach, described as being 'anti-Islamic', allegedly involved denying religious Muslims promotions, preventing them from praying in barracks, and banning them from even using the Islamic greeting 'assalamu'alaikum'. These anti-Islamic policies were said to be supported by Suharto, despite Suharto being a Muslim himself, since he considered political Islam as a threat to his power.[13]
Rationale[edit]
The formulation of Pancasila took place in the mid-20th century immediately after the end of the Second World War. Thus, the ideology reflects the socio-political conditions of the late colonial period in Indonesia and the ensuing war. Its concept derived and synthesized from the ideas and ideals of Indonesia's founding fathers, most prominently Sukarno's. The historical period that most influenced Indonesia's founding fathers was the socio-political conditions of the Dutch East Indies in the early and mid 20th century.
By the first half of the 20th century, some ideologies that had been established or made their way to the Dutch East Indies included imperialism and its antithesis anti-colonial nationalism, traditional Javanese statecraft, Islamism, democracy, socialism, and communism. Proponents of these ideologies had formed political organizations or parties to forward their respective causes. The Islamist party Sarekat Islam was established in 1905 followed by Masyumi in 1943. The Communist Party was established in 1914, while Sukarno's nationalist Indonesian National Party was established in 1927. Favouring one ideology over another would not satisfy the whole spectrum of Indonesian people, thus it was decided that the new republic need to synthesize a new ideology derived from indigenous Indonesian values as well as common shared values derived from various ideologies.[14]
Pluralism and inclusiveness[edit]
Indonesia is a multicultural nation, a diverse country composed of various ethnic groups with different languages, cultures, religions, and ways of life. The founding fathers had decided that the state ideology should encompass and shelter the whole spectrum of Indonesian society, in which a consensus for common good must be strived for and justice is served. As the result, Pancasila is often viewed[by whom?] as a form of pluralism and moderation, a potpourri of different ideologies, ranging from the socialist to nationalist and religious.
Some compromises were made during the formation of Pancasila to satisfy certain elements of Indonesian society. For example, despite its overwhelming Muslim population, Indonesia did not adopt political Islam nor proclaim Islam as its official religion. Other than Islam, Indonesia only recognizes the following world religions:
- Christianity (Catholicism and Protestantism)
- Hinduism (which also serves as an umbrella for various animist traditions)
- Buddhism, and
- Confucianism (added early in the 21st century).
The adoption of Indonesian instead of Javanese as the national language had practical value as a lingua franca and reduced concerns about favoring the Javanese majority.[15]
Pancasila was influenced by certain aspects of selected world values and ideologies, such as nationalism, humanitarianism, democracy, socialism, and religiosity.[14] The need to unify this diverse country also led to the formulation of the national motto, Bhinneka Tunggal Ika, which can be translated as unity in diversity. It declares the essential unity of its members despite ethnic, regional, social, or religious differences.[16]
Moderation and tolerance[edit]
In 1945, during the formation of Pancasila, there was much debate between nationalists who called for a pluralistic state and Islamists who wanted a religious state ruled by Islamic law or sharia. The nation's founders chose religious tolerance.[17] Pancasila encourage its proponent to practice moderation and toleration, thus radicalism and extremism are discouraged. In order to live harmoniously in a pluralistic Indonesian society, one's membership in a religious, ethnic, or social group should not dominate, discriminate, or be prejudiced in their relations with other groups.[17]
Criticism[edit]
The International Humanist and Ethical Union (IHEU) has criticized the first sila because it does not define a right to atheism, i.e., a rejection of theistic belief, and enables a culture of repression against atheists. The IHEU argued that as long as Indonesian law only recognized the religions of Buddhism, Confucianism, Hinduism, Islam, Protestantism, and the Roman Catholic Church, persons who did not identify with any of them, including atheists, would 'continue to experience official discrimination.'[18] Followers of other religions, in particular Judaism, also face discrimination as they are not officially recognized by the government. Jewish Indonesians often have no choice but to state their religion as Christian on their government issued ID cards.[19]
See also[edit]
Notes[edit]
- ^'Pancasila Plan to Affect Foreigners'. The Jakarta Globe. Retrieved 22 September 2013.
- ^Schindehütte, Matti Justus (2006). Zivilreligion als Verantwortung der Gesellschaft. Religion als politischer Faktor innerhalb der Entwicklung der Pancasila Indonesiens. Universität Hamburg. pp. 151–179.
- ^Saafroedin Bahar et al. (1995), pp. 55–72.
- ^Smith, Roger M. (editory) (1974). Southeast Asia: Documents of Political Development and Change. Ithaca and London. pp. 174–83.
- ^Schindehütte, Matti Justus (29 May 2006). Zivilreligion als Verantwortung der Gesellschaft. Religion als politischer Faktor in der Entwicklung der Pancasila Indonesiens (in German). Université. p. 151. Retrieved 30 October 2018.
- ^ abSaafroedin Bahar et al. (1995), pp. 63–84.
- ^Kusuma (2004), p. 1.
- ^Saafrudin Bahar et al., 1995 and Kusuma, 2004.
- ^Saafroedin Bahar et al. (1995), p. 301.
- ^Kusuma (2004), pp. 150–66.
- ^Suharto to G. Dwipayana and Ramadhan K. H., in Soeharto: My Thoughts, Words[,] and Deeds: An Autobiography, p. 194.
- ^ abKen Ward, 'Soeharto's Javanese Pancasila', Ch 2 in (August 2010). Soeharto's New Order and Its Legacy: Essays in Honour of Harold Crouch. edited by Edward Aspinall and Greg Fealy | ANUE PressEpress.anu.edu.au. ISBN9781921666476. Retrieved 22 September 2013.
(Harold Crouch)
CS1 maint: multiple names: authors list (link) - ^http://www.trincoll.edu/depts/csrpl/rinvol3no1/east_timor.htm
- ^ abNanda Prasandi (25 September 2014). 'Keunggulan Ideologi Pancasila'. Kompasiana.
- ^'The Invention of 'Lingua Franca', Language and Indonesian Nationalist Movement'. Bahasa Kita. 11 May 2012.
- ^'Bhineka Tunggal Ika'. Bahasa Kita. 29 January 2011.
- ^ abJayshree Bajoria (7 July 2011). 'Indonesia's view of tolerance is a blueprint for others'. The National.
- ^'Pancasila Blasted for Repression of Atheists'. The Jakarta Globe. 11 December 2012. Retrieved 24 May 2014.
- ^'Jews live in the shadows in Muslim-majority Indonesia'. 2019.
References[edit]
- Department of Information, Republic of Indonesia (1999), Indonesia 1999: An Official Handbook (No ISBN)
- Saafroedin Bahar et al. (eds) (1995), Risalah Sidang Badan Penyelidik Usaha-usaha Persiapan Kemerdekaan Indonesia (BPUPKI) Panitia Persiapan Kemerdekaan Indonesia (PPKI), Sekretariat Negara Republik Indonesia, ISBN979-8300-00-9
- Riklefs (1982), A History of Modern Indonesia, Macmillan Southeast Asia, reprint, ISBN0-333-24380-3
- RMAB Kusuma (2004), 'Lahirnya Undang Undang Dasar 1945', Badan Penerbit Fakultas Hukum Universitas Indonesia, ISBN979-8972-28-7
- Sukarno, Lahirnya Pancasila ('The Birth of Pancasila'), Guntur, Yogyakarta, 1949 and Laboratorium Studi Sosial Politik Indonesia, 1997
External links[edit]
Retrieved from 'https://en.wikipedia.org/w/index.php?title=Pancasila_(politics)&oldid=918138861'
(Redirected from Garuda Pancasila)
Armiger | Republic of Indonesia |
---|---|
Adopted | 11 February 1950 |
Blazon | A shield representing the national ideology Pancasila ('The Five Principles'). Blazon: Quarterly Gules and Argent (national colours), parted per fess by a thick line Sable (symbolising the Equator); in the 1st quarter a banteng (Javanese wild bull) cabossed proper (for the 4th Principle), in the 2nd quarter a banyan tree proper (for the 3rd Principle), in the 3rd quarter a sprig each of paddy and cotton both proper (for the 5th Principle), in the 4th quarter a ring of chains Or (for the 2nd Principle); on an inescutcheon, Sable a mullet Or (for the 1st Principle). |
Supporters | Garuda (a Javan hawk-eagle) displayed Or, clutching a scroll of national motto |
Motto | Bhinneka Tunggal Ika (from Old Javanese: 'Unity in Diversity') |
Other elements | The feathers of the Garuda are arranged to represent the date 17 August 1945, the day on which Indonesia's independence was proclaimed. |
The national emblem of Indonesia is called Garuda Pancasila.[1] The main part of Indonesiannational emblem is the Garuda with a heraldic shield on its chest and a scroll gripped by its legs. The shield's five emblems represent Pancasila, the five principles of Indonesia's national ideology. The Garuda claws gripping a white ribbon scroll inscribed with the national motto Bhinneka Tunggal Ika written in black text, which can be loosely translated as 'Unity in Diversity'. Garuda Pancasila was designed by Sultan Hamid II from Pontianak, supervised by Sukarno, and was adopted as the national emblem on 11 February 1950.
- 4Symbolism
- 4.3Escutcheon
History[edit]
Statue of King Airlangga depicted as Vishnu mounting Garuda.
Garuda, the discipled carrier or vehicle (vahana) of Lord Vishnu, appears in many ancient Hindu-Buddhist temples of ancient Indonesia. Temples such as Mendut, Borobudur, Sajiwan, Prambanan, Kidal, Penataran, Belahan, and Sukuh depict the images (bas-relief or statue) of Garuda. In Prambanan temple complex there is a single temple located in front of Vishnutemple, dedicated to Garuda. However, there is no statue of Garuda inside the chamber today. In the Shiva temple, also in Prambanan complex, there is a relief telling an episode of Ramayana about Garuda's nephew who also belongs to the bird-god race, Jatayu, tried to rescue Sita from Ravana's hand. The deified statue of KingAirlangga depicted as Vishnu mounting Garuda from Belahan, probably the most famous statue of Garuda from ancient Java. Now the statue is one of the important collection of Trowulan Museum.
Garuda appear in many traditions and stories, especially in Java and Bali. In many stories Garuda symbolises the virtue of knowledge, power, bravery, loyalty, and discipline. As the vehicle of Vishnu, Garuda also bears the attributes of Vishnu, which symbolise preservation of cosmic order. Balinese tradition venerated Garuda as 'the lord of all flying creatures', and 'the majestic king of birds'. In Bali, Garuda traditionally portrayed as a divine creature with head, beak, wings, and claw of an eagle, while has the body of a human. Usually portrayed in intricate carving with golden and vivid colours, as the vehicle of Vishnu or in battle scene against Nāga (dragon) serpents. The important and noble position of Garuda in Indonesian tradition since ancient times has venerated Garuda as the national symbol of Indonesia, the embodiment of Indonesian ideology, Pancasila. Garuda also chosen as the name of Indonesian national airlines, Garuda Indonesia. Next to Indonesia, Thailand also uses the Garuda as its national symbol.
After the Indonesian National Revolution ended and followed by the Dutch acknowledgement of the Indonesian independence in 1949, there is a need to create a national emblem of United States of Indonesia. On 10 January 1950 the Committee of State Seal was formed, under co-ordination of Sultan Hamid II of Pontianak as the State Minister of No Portfolio, with Muhammad Yamin as the chairman, and Ki Hajar Dewantara, M. A. Pellaupessy, Mohammad Natsir, and Raden Mas Ngabehi Poerbatjaraka as committee members. The committee task is to select the proposals of United States of Indonesia national emblem to be presented to the government.
The initial design of Garuda Pancasila design by Sultan Hamid II, still featuring an anthropomorphic Garuda.
According to Mohammad Hatta, in his memoire 'Bung Hatta Menjawab', to fulfill the mandate of the Cabinet, Minister Priyono had launched the design competition. After the competition was held, there were two proposed designs selected as the finalist; one was the work of Sultan Hamid II and the other one was the work of Muhammad Yamin. In further process the design proposed by Sultan Hamid II was accepted by both People's Consultative Assembly (DPR) and the Government, while Yamin's design was rejected because featuring shining sun emblem that deemed clearly demonstrate the influence of Japanese Empire flag. Sukarno as The President of United States of Indonesia together with Mohammad Hatta as the Prime Minister, asked Sultan Hamid II to change the red and white ribbon being held by Garuda talons to white scroll bearing the national motto 'Bhinneka Tunggal Ika'. On 8 February 1950, the design created by Sultan Hamid II was presented to President Sukarno. The design featuring Garuda in its anthropomorphic form, similar to traditional depiction of Garuda in ancient Javanese, Balinese, and Siamese art. However, the Islamic party Masyumi expressed their objection and stated that the bird with human neck and shoulders with both hands holding the Pancasila shield was too mythical.[2]
The Garuda Pancasila adopted on 11 February 1950, still without crest and with different position of talons.
Sultan Hamid II edited his design and proposed the new version, this time discarding the anthropomorphic form, the eagle-like Garuda was done in stylised naturalistic style and named Rajawali (eagle) Garuda Pancasila. President Sukarno presented this design to the cabinet and Prime Minister Hatta. According to AG Pringgodigdo in his book 'Sekitar Pancasila' published by the Minister of Defence and Security, the improved design of Garuda Pancasila by Sultan Hamid II was officially adopted in United States of Indonesia Cabinet Assembly on 11 February 1950.[3] At that time, the Rajawali Garuda Pancasila was still 'bald' without crest crowning its head like current version. President Sukarno introduced the national emblem of Indonesia to the public at Hotel Des Indes, Jakarta, on 15 February 1950.
Sukarno continued to improve the design of Garuda Pancasila. On 20 March 1950, Sukarno ordered the palace artist Dullah to make several improvements according to his suggestions, such as the addition of a crest and the change of talons position to the scroll. It was believed that Sukarno suggested the crest addition because the 'bald' Garuda was considered too similar to the bald eagle in the United States Great Seal.[2] Finally, Sultan Hamid II gave the final touch and create the official national emblem rules on scale and colour guide. The design of this last version was still remain the same ever since, and officially recognised and used as the national emblem of the Republic of Indonesia.
Scroll and motto[edit]
The Garuda clutches in its talons a scroll bearing the National Motto of Indonesia, 'Bhinneka Tunggal Ika' which is an Old Javanese stanza of the epic poem 'Sutasoma' attributed to the 14th-century poet sage of the Javanese Majapahit Empire, Empu Tantular.[4] The text was redesicovered by the Dutch scholar Brandes from among the many lontar manuscripts among the Dutch booty called the Lombok treasure — looted from the destroyed Lombok palace in 1894.[5] who is said to have committed the phrase to writing for the first time.
The poem expounded a doctrine of reconciliation between the Hindu and Buddhist faiths: meaning literally 'Although diverse, both truthful to Dharma — thus there exists no duality in Truth'.[6][7] This spirit of religious tolerance was an essential element in the foundation and security of the newly emerging State of Majapahit and the thus fledgling Republic of Indonesia. It is roughly rendered, Diverse, yet united[8] or perhaps more poetically in English: Unity in Diversity.[9] The official Indonesian language translation is: Berbeda-beda namun tetap satu jua.
Uses[edit]
A depiction of the Garuda Pancasila on a c. 1987 poster; each tenet of the Pancasila is written besides its symbol.
The National Emblem is used to symbolise Indonesian government and as official emblem of Indonesian ministries, departments and institutions. It is commonly displayed in Indonesian state palaces, monuments, government offices, buildings and also Indonesian embassies abroad. It is also used in private offices and buildings, also in the classes of public schools, placed on the wall slightly upper than the President's and Vice-President's photographs that flanked the emblem. Also, it is used on the front of every Naval vessel, denoting governmental status of the vessel. Moreover, every governor and head of cities or regencies wears the National Emblem on their headgear's badge. The President uses it on every plane he/she travelled with. Every Ministry, Provincial, Military and Police flag also uses it on one side.
The Indonesian National Emblem is used as part of governmental institutions' and organisations' emblems. Such as being included within the emblems of Corruption Eradication Commission (KPK), General Elections Commission (KPU), People's Representative Council (DPR), and Regional Representative Council (DPD).
In sports, many sport branches uses the National Emblem as their uniform insignia, such as football, creating the nickname for the Indonesia national football team as the 'Garuda Team'.
However, some elements of Garuda Pancasila is used in some on non-national and non-governmental organisation. For example, the Great Indonesia Movement Party (Gerindra) used the head of Garuda Pancasila as the main part of their symbol. The rallying symbol of Prabowo Subianto's 2014 presidential campaign also used the Garuda Merah (red Garuda), a red silhouette of Garuda Pancasila, which raised the controversy and protest whether a partisan non-governmental organisations should be allowed on using the national emblem as rallying symbol.[10] The controversy also raised from pro-Prabowo musician Ahmad Dhani who campaigned through a music video that displays golden Garuda Pancasila — which looks like the German imperial eagle, in aesthetic imagery reminiscent of Nazi's style fascism.[11] The red Garuda is again used as part of Prabowo's campaign for presidency in the 2019 election.[12]
Symbolism[edit]
The statue of Garuda Pancasila displayed in the Ruang Kemerdekaan (Independence Room) at the National Monument (Monas), Jakarta.
Garuda[edit]
The Garuda is the mythical golden eagle, common to both Hindu and Buddhist mythology. The Garuda was a chimera, having the wings, beak, and feet of the golden eagle, but a man's arms and trunk. The Garuda is commonly used as an emblem in South and Southeast Asian nations. The use of the Garuda in Indonesia's coat-of-arms invokes the pre-colonial Hindu kingdoms that spanned across the archipelago, from which the present-day Republic of Indonesia is understood to be descended.
However, unlike the traditional anthropomorphic form of Garuda as featured in ancient temples in Java, the Balinese Garuda, or the national emblem of Thailand, the design of Indonesia's Garuda Pancasila is rendered in modern naturalist style. The design of Garuda Pancasila was inspired by the elang Jawa or Javan hawk-eagle (Nisaetus bartelsi), an endangered raptor endemic to the mountainous forest regions of Java. The Javan hawk-eagle's resemblance to the Garuda Pancasila is most obvious with the prominent crest crowning its head and the plumage coloured dark-brownish to chestnut-gold. By presidential decree, the Javan hawk-eagle was legally registered as the national bird of Indonesia, and thus attributing the endangered species very high protection.[13]
As for the national emblem, the Garuda symbolises strength and power, while the gold colour symbolises greatness and glory.[1]
The feathers on the Garuda of the Indonesian coat-of-arms are arranged so that they invoke the date of 17 August 1945, the officially recognised Indonesian Day of Independence. The total number of feathers symbolises the date of the proclamation of Indonesian independence:[1]
- The number of feathers on each wing totals 17
- The number of feathers on the tail totals 8
- The number of feathers below the shield or base of tail totals 19
- The number of feathers on the neck totals 45
These numbers of feathers correspond to '17/8/1945' international date format for Indonesian Independence Day.
Emblems[edit]
Each section of the shield has a symbol corresponding to the Pancasila principles laid down by its founder, President Sukarno. The numbers of some elements in these symbols might evokes certain numbers, such as 17 and 5 which represents the date of independence and the number of principles in Pancasila, respectively.
Escutcheon[edit]
The escutcheon is a martial symbol, representing the defence of the country. It is divided into five sections: a background divided into quarters, coloured red and white (the colours of the national flag) in a checkerboard pattern; and a smaller, concentric shield, black in background. A thick, black line lies horizontally across the shield, symbolising the equator which passes through the Indonesian archipelago.[1]
Star[edit]
The black shield bearing the golden star at centre corresponds to the first Pancasila principle: 'Belief in One Supreme God' (Ketuhanan yang Maha Esa).[1] The colour black represents the colour of nature. Upon this shield at centre is a golden, five-pointed star. This is a symbol common not only among Indonesia's sanctioned faiths of Islam, Christianity, Hinduism, Confucianism and Buddhism, but of the secular ideology of socialism as well.[14]
This tenet of Pancasila has always been controversial, for it suggests compulsory religious belief as well as compulsory monotheism. Supporters of Sukarno's legacy, however, believe that this tenet was meant to unify Indonesia's population, who have diverse faiths and beliefs.
Chain[edit]
In the bottom right quarter, on a red background, is a chain made up of 9 round links representing women and 8 square links representing men, together they sum the number 17. This chain represents successive human generations. It corresponds to the second principle of the Pancasila, the principle of 'Just and Civilised Humanity'.[1]
Banyan Tree[edit]
At the upper right quarter, on a white background, is the banyan tree (Indonesian, beringin). This symbol corresponds to the third Pancasila principle, the principle of 'The Unity of Indonesia'.[1] The banyan is known for having expansive above-ground roots and branches. The Republic of Indonesia, as an ideal conceived by Sukarno and the Nationalists, is one country out of many far-flung cultural roots.
Bull[edit]
In the upper left quarter, on a red background, is the head of the Javanese wild bull, the banteng. This represents the fourth principle of Pancasila, the principle of 'Democracy that is Guided by the Inner Wisdom in the Unanimity Arising Out of Deliberations Amongst Representatives'.[1] The banteng was chosen to symbolise democracy as Indonesians saw it as a social animal. The banteng was also adopted as a symbol of Sukarno's Nationalists, and later by his daughter Megawati Sukarnoputri's Indonesia Democratic Party of Struggle.
Rice and cotton[edit]
In the lower left quarter, on a white background, are a gold-and-white paddy and cotton. There are 17 seeds of rice and 5 cotton buds. These represent the fifth Pancasila principle, the principle of 'Social Justice for the Entire People of Indonesia'.[1] The rice and cotton represent sustenance and livelihood.
Garuda Pancasila song[edit]
The Garuda Pancasila song was composed by Sudharnoto as a patriotic song to commemorate the Indonesian struggle.[1]
- Lyrics
Garuda Pancasila
Akulah pendukungmu
Patriot proklamasi
Sedia berkorban untukmu
Akulah pendukungmu
Patriot proklamasi
Sedia berkorban untukmu
- Pancasila dasar negara
- Rakyat adil makmur sentosa
- Pribadi bangsaku
- Ayo maju maju
- Ayo maju maju
- Ayo maju maju
- Literal translation
O, Garuda Pancasila
I am your supporter
A patriot of Proclamation
I am willing to sacrifice myself for you
I am your supporter
A patriot of Proclamation
I am willing to sacrifice myself for you
- Pancasila the basis of the land
- The people right and prospering
- My nation's character
- Let us go forth
- Let us go forth
- Let us go forth
- Singable translation
O, Garuda Pancasila
A soldier for you, I am
A vanguard of Proclamation, I stand
I place my life and fortune in your hands
A soldier for you, I am
A vanguard of Proclamation, I stand
I place my life and fortune in your hands
- Pancasila the law of the land
- People prospering hand-in-hand
- Our nation's pride and joy
- Come on let's go
- Onwards, march all
- Onwards, march all
Gallery[edit]
- Coat of arms of East Indies (Indonesia) during VOC rule (1602–1799)
- Coat of arms of Dutch East Indies (1800–1949)
- Coat of arms of United States of Indonesia (1949–1950)
- Coat of arms of Indonesia (1950–present)
See also[edit]
Wikimedia Commons has media related to National coats of arms of Indonesia. |
Wikimedia Commons has media related to Garuda in Indonesia. |
Notes[edit]
- ^ abcdefghij'State Emblem'. Indonesia.go.id. Retrieved 23 March 2012.
- ^ abLambang Garuda Pancasila Dirancang Seorang SultanArchived 9 August 2011 at the Wayback Machine
- ^Kepustakaan Presiden Republik Indonesia, Hamid IIArchived 21 July 2011 at the Wayback Machine
- ^Purwadi, Kisah cinta Ken Arok-Ken Dedes. Media Abadi: 2004. ISBN979-3525-08-8. 200 pages. pp. 155-157.
- ^Wahyu Ernawati: Chapter 8 The Lombok Treasure in Colonial collections revisited: Pieter ter Keurs (editor) Volume 152 of CNWS publications. Issue 36 of Mededelingen van het Rijksmuseum voor Volkenkunde, Leiden. CNWS Publications, 2007. ISBN978-90-5789-152-6. 296 pages. pp. 186-203
- ^Bhinneka Tunggal Ika: Rwâneka dhâtu winuwus Buddha Wiswa, Bhinnêki rakwa ring apan kena parwanosen, Mangka ng Jinatwa kalawan Siwatatwa tunggal, Bhinnêka tunggal ika tan hana dharma mangrwa.
- ^Santoso, Soewito Sutasoma. 1975. A Study in Old Javanese Wajrayana. New Delhi: International Academy of Culture. 1975. Page 578.
- ^Heri Akhmadi, 2009. Breaking the Chains of Oppression of the Indonesian People. ISBN978-602-8397-41-4. Equinox 2009. 276 pages. xcviii, footnote 65.
- ^'Archived copy'. Archived from the original on 12 February 2010. Retrieved 9 June 2011.CS1 maint: archived copy as title (link)
- ^Rendy Sadikin (8 July 2014). ''Garuda Luka' Serang Prabowo-Hatta Lewat Dunia Maya'. Tribunnews.com (in Indonesian). Retrieved 14 October 2014.
- ^Ina Parlina; Margareth S. Aritonang (26 June 2014). 'Nazi-inspired rocker hurts Prabowo's bid'. The Jakarta Post. Retrieved 14 October 2014.
- ^Marlinda Oktavia Erwanti (10 October 2018). 'Seperti 2014, Prabowo Kembali Pakai Garuda Merah di Pilpres 2019'. Detik.com (in Indonesian).
- ^Keputusan Presiden No. 4/1993, issued on 10 January 1993, the status of Elang Jawa (Javan hawk-eagle) as the national bird of Indonesia (Widyastuti 1993, Sözer et al. 1998).
- ^Department of Information, Republic of Indonesia (1999), pp46-47
References[edit]
- Department of Information, Republic of Indonesia (1999) Indonesia 1999: An Official Handbook (No ISBN).
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