Post-independence Indonesia Research Articles

Pendidikan Islam di Indonesia Pasca Kemerdekaan

After the proclamation of Indonesian independence in 1945, Islamic education played a significant role in the formation of national identity and the development of Indonesian society. This research aims to provide insight into the development of Islamic education in post-independence Indonesia and the relevance of policy in maintaining the existence of Islamic education within the national education framework. The research method used is qualitative with library research. Data analysis uses content analysis content. The main findings include the goals of Islamic education to shape religious and national character, improve the quality of Islamic education, encourage tolerance between religious communities, produce a generation that makes positive contributions, and develop research in the Islamic context. The policies implemented after independence recognized the importance of Islamic education in forming the character of citizens in accordance with the values of Pancasila. During the Old Order, the government focused on regulating nationalist values and the ideology of national and state life through education.

Renewal of the Epistemology of Fiqh by Hasbi Ash-Shiddieqy and Its Implementation in Minority Muslim Communities

This study aims to elucidate the contributions of TM. Hasbi Ash-Shiddieqy to the renewal and development of Ushul fiqh in the Indonesian archipelago, along with its actualization in minority Muslim regions. TM. Hasbi Ash Shiddieqy is recognized as one of the influential figures in the early development of Islamic law in post-independence Indonesia. This qualitative research employs a library research approach. The findings reveal that in his ijtihad, TM. Hasbi Ash-Shiddieqy underscores the importance of Urf, Maslahah Mursalah, and Sad Adzariah, aiming to make Islamic laws more flexible, adaptive, and practically applicable. The realization of Hasbi Ash Shiddieqy's thoughts in minority Muslim communities results in an adaptive, inclusive Islamic legal framework that provides concrete solutions to the challenges of diversity within minority Muslim communities.

Indo—Netherlands Subalternity in Post-Independence Javanese Literature Social Portrait

The independence of a nation creates a new perspective on specific communities. Those odds with the general view are wrong and mistaken. This situation often happened to Indo-Dutch groups outside politics who were not involved in the hierarchies of past political practices. Indo-Dutch society in post-independence Indonesia is in the flow of national transitional cultural interests. Novel Godhane Prawan Indo Asmara's work tells of cultural pressures that affect the psychology of an Indo-Dutch girl named Evie Tavernier. This paper examines the figure of Evie Tavernier as part of the social reality of post-independence subalternities. The analysis results concluded that the independence of the Indonesian side gave rise to a cultural and identity revolution. The cultural defeat of the West over its colonial lands gave rise to a counter-identity: the East, which has the right to itself. Rapid socio-cultural changes become a dilemma because of the reversal of power. As a minority, even though indigenous figures accept Evie Tavernier, they do not necessarily unite in the mainstream of the majority culture. He remains alone and independent of other identities, out of the vortex of culture around him. He is in the vortex of the cultural power of local figures during his condition of being marginalized by the community association. In Gayatri Spivak's view, the character of Evie Tavernier is a picture of a subaltern or other in the currents of Dutch-Indonesian culture.

History of Islamic Civilization in Post-Independence Indonesia

Background. Islam is a religion that prioritizes the principles of truth and justice for all its adherents. Factors that encourage Muslims to achieve independence are ideological, political, economic, social and cultural factors. Islam has an important role in the development of education in Indonesia. There are three sectors of Islamic education in Indonesia, namely formal, informal and non-formal. Purpose. The purpose of this research is to find out 1.) The history of the development of Islam in Indonesia after independence. 2.) The impact of the development of Islam in Indonesia. 3.) The process of development of Islamic civilization. So from the description above, the author will explain how the development of Islam in Indonesia after independence, what caused the emergence of the Islamic renewal movement, especially in Indonesia. Method. This research uses the type of literature study (library research). The data collection technique carried out in this study uses a study of bibliographic sources from books and articles in scientific journals related to the subject matter, reading data with the thoughts of experts with a constructive approach and interpretation of the contents of the main discussion related to the development of Islam after independence. Results. After Indonesia's independence in 1945, Islamic civilization in the country continued to develop and made significant contributions in various aspects of life. Conclusion. After independence, Islamic education was one of the key points in the development of Islamic civilization in Indonesia. The thinking and writing of Indonesian Islamic intellectuals also developed with many studies, writings and translations of classical and modern Islamic works. The Salafi movement that insists on returning to the teachings of Islam is considered to be fully associated with the salafushalih (early generations of Islam), and emerged and developed after independence.

The Influence of Japanese Colonialism on Post-Independence Indonesian Radio

This paper revisits the history of Indonesian broadcasting, focusing particularly on the broadcasting model implemented during the Japanese occupation (1942–1945) and its influence on broadcast organizations in the post-independence era. Taking into consideration four elements of broadcast governance—remit, structure, ownership, and funding—this study examines how the Japanese colonial model of radio became the model used by the Radio of the Republic of Indonesia. Examining the broadcast policies of colonial Japan and post-independence Indonesia, this paper finds policy connections between these countries’ broadcast systems. Japanese colonial policy remained evident in the management of Indonesia’s radio in the early independence era, particularly in the use of autocratic political propaganda and centralized control of media content. Even today, the military media of colonial Japan continues to influence how broadcasters serve Indonesia’s national interests. This paper fills the gap in the literature on how Japanese colonialism has affected broadcast systems of Asia.

The Birth of Buddhist Organizations in Modern Indonesia, 1900–1959

In the early twentieth century, Indonesia was a predominantly Muslim majority colony under the Dutch Christian colonial authorities. The 1930 volkstelling (census record) conducted by the Dutch colonial government recorded four religions being practiced in the archipelago; Buddhism was not one of them. Nevertheless, sources such as newspapers and private magazines published by various organizations showed that Buddhism was being practiced in Java. In the 1930s, several organizations published books and translations on Buddhism. The first organization that exclusively identified itself as Buddhist, the Java Buddhist Association, was established in 1929 by Dutch Buddhists in West Java. Five years later, Peranakan Chinese in Batavia established a second Buddhist organization. This article seeks to explore two issues, namely: the history and development of Buddhist institutions during the late colonial and early post-Independence Indonesia; and the transnational networks of these institutions in the promotion of Buddhist knowledge in modern Indonesia.

A Balinese ‘Call to Prayer’: Sounding Religious Nationalism and Local Identity in the Puja Tri Sandhya

This article examines the Puja Tri Sandhya, a Balinese Hindu prayer that has been broadcast into the soundscape of Bali since 2001. By charting the development of the prayer, this paper summarizes the religious politics of post-independence Indonesia, which called for the Balinese to adopt the Puja Tri Sandhya as a condition for religious legitimacy in the new nation. The Puja Tri Sandhya is likened to a Balinese “call to prayer” and compared to Muslim and Christian soundings of religion in the archipelago to assert how these broadcasts sonically reify the national motto, Bhinneka Tunggal Ika (“Unity in Diversity”), and participate in a sounding of religious nationalism. Although these broadcasts are evidence of a state-sponsored form of religiosity, interviews concerning the degree to which individuals practice the Puja Tri Sandhya point to an element of secularism and position the prayer as an example that challenges the religion versus secularism dichotomy in studies of religious nationalism. This article also examines the sonic components of the Puja Tri Sandhya (when it is sounded, the vocal style, and the gender wayang and genta bell accompaniment), to argue how these elements infuse this invented display of religiosity with authority and facilitate a mediation between technology, space, and local identity. Exploration of the gender wayang accompaniment in particular, further confirms the contrived nature of the Puja Tri Sandhya and demonstrates how technologies used to broadcast the prayer have had a significant impact on the gender wayang musical tradition.

Reading The Naration of Nation in Al Muayyad Islamic Boarding School at Surakarta

This research departs from the existing academic anxiety, namely photographing how the role of Islamic boarding schools, in this case Al-Muayyad as a religious education institution and agent of social change in linking between Islamic understanding and Indonesianness. In addition, this paper tries to read the pattern of shifting the narrative of the nationality of Al-Muayyad from pre-independence to post-independence Indonesia based on Islamic values ​​developed. This study uses descriptive qualitative methods, intended to describe the data obtained from observations. The analysis uses cohesion interpretation with the verstehen method, namely the interpretations sought can explain the sociological symptoms observed in accordance with the meanings given by the observed object. Data collection uses observation, interviews, and documentation. The results of the study show that Al-Muayyad as the sālafīyāh pesantren which places Islam as mābdā ’al-hāyāh thus gives birth to Islamic character which is tāwāsuth (moderate) and inclusive. Aswaja as mānhāj al-fīkr provides a frame in the creation of Islam that respects local traditions, pluralism, multiculturalism, tolerance, democracy and other humanism values ​​in accordance with the concept of māqāshīd al-syarī'ah which includes five basic human rights (al-kullīyāt al-khāms). Al-Muayyad as a sub-culture of society that has its own uniqueness in the next aspects of value, such as the way of life adopted, the outlook on life, the values ​​followed, and its own internal power hierarchy that is fully adhered to. As a religious education institution and agent of social change, Al-Muayyad places moderate Islamic values ​​and locality as a medium to build a society that is peaceful, tolerant, and appreciates the diversity that exists. In affirming national identity, Al-Muayyad is based on a dynamic Islamic understanding as a form of “Islam Nusantara”, Islam that is distinctive in Indonesian-nuanced taste by promoting pluralist, populist, and national-minded values.

Resilience to economic shrinking in an emerging economy: the role of social capabilities in Indonesia, 1950–2015

AbstractEconomic history has recently emphasised the impact of economic shrinking on long-term economic growth, but economic theories do not provide explanations for how and why some countries avoid economic shrinking. In this case study of institutional change in post-independence Indonesia, we examine how the country managed to reduce the frequency of shrinking during the authoritarian regime and beyond. We argue that the state's autonomy, measured by macroeconomic policymaking, and accountability, measured by food security, were two key social capabilities that enabled Indonesia to reduce the frequency of economic shrinking. During this period, the ‘doorstep conditions’ for the transition into a democracy and stable economic growth emerged. More specifically, Indonesia managed to diversify its revenue base and make public resources more available for the broader common good. Loosening the connection between macroeconomic policymaking and elites opened up greater opportunities for the emergence of private enterprises. However, to date, the country is still far from a full-fledged open access society.

PERGUMULAN ISLAM DAN NEGARA DI INDONESIA PASCA-KEMERDEKAAN

The Indonesian nation, the majority of whose population is Muslim, has experienced serious problems as well as other Muslim countries regarding the relationship between Islam and the state, namely when it entered the gates of independence in 1945. Evidence that the position of Islam in society is still a problem is reflected, among others, in the debates of the Business Investigation Agency. the Preparation for Indonesian Independence (Dokuritsu Zyunbi Coosakai) in 1945; polemics in the early 1950s followed by heated debates at the Constituent Assembly from 1955 to 1959. And then the acceptance of Pancasila as the basis of any party, including Islamic parties, was one of the conditions for obtaining recognition from the government. For further discussion, this paper is compiled with the theme of the struggle of Islam and the state in post-independence Indonesia. The sub-discussion of this paper covers the situation and attitudes of the post-independence Indonesian state, and the situation and attitudes of Muslims towards the post-independence Indonesian state. What is meant by the post-independence period in Indonesia in this paper is categorized into three leadership periods, namely: 1) Old Order Period (5 July 1959 - 11 March 1966), 2) New Order Period (11 March 1966 - 19 October 1998), and 3) Reformation Order Period (19 October 1999 - present). Meanwhile, what is meant in this discussion includes Islamic socio-political ideas and movements represented by Muslim and intellectual figures. 
 
 Keywords: Islam and State Struggle, Indonesia, Post-Independence

Negotiating Soundscape: Practice and Regulation of Adzan in Indonesia

This article explores the historical context of practice and regulation of Adzan in Indonesia. As historical underpinnings, this article will follow a structural timeline of post-independence Indonesia to the current development of the state’s regulations of Adzan. To understand the social context of Adzan, Schafer’s conception of Soundmark and Hirschkind’s ethical soundscapes will be employed as theoretical framework to analyze how Indonesian (government and civil society) negotiates social tension caused by the use of loudspeaker in Indonesian mosques. Government regulations will be used as primary sources, while newspaper, journal and websites, provide additional information on the practice and regulations of Adzan in Indonesia. This article, however, will limit its study to the historical and social aspect of Adzan. Discussion on the theological aspect will not be covered by this article.

Eksistensi Pendidikan Islam Dalam Bingkai Regulasi Pendidikan Di Indonesia Pasca Kemerdekaan

Islamic education existed in Indonesia along with Islam comed. The existence of Islamic education has a long history along with the history of the life journey of the Indonesian people. Islamic education faces a variety of dynamics along with political dynamics. Through this research, it will be revealed how the existence of Islamic education in the framework of education regulation in Indonesia: problems, solutions and strategies in its development. This research uses descriptive method with a library research approach, which is research conducted by reading various papers related to the issues being studied. Based on the research, it is found that education regulations in post-independence Indonesia always accommodate Islamic education, because Muslims are the majority comunity in Indonesia. The government's efforts to accommodate Islamic education were carried out gradually, and it was heavily influenced by political dynamics. This can be seen in several regulations issued by the government since the early independence period, orde baru, and pasca reformasi. The latest education regulations that accommodate Islamic education are Law Number 20 of 2003 about the National Education System and Law Number 18 of 2019 about pesantren. The existence of these two laws is an opportunity and at the same time a challenge for Islamic education, not only to overcome its own problems, but also to continue to develop itself and increase its role in nation building

Peran Crisis Management Initiative (CMI) Dalam Resolusi Konflik Antara Gerakan Aceh Merdeka (GAM) dan Pemerintah Indonesia Tahun 2005-2012

ABSTRACT This study aims to describe the role of the Crisis Management Initiative (CMI) in the resolution of conflict between the Free Aceh Movement (GAM) and the Indonesian government. Post-independence Indonesia in 1945, Aceh felt that they have been colonized by Indonesia to exploit the natural resources and that there is an economic inequality between Aceh and other areas in Indonesia. GAM is formed to fight against the Government of Indonesia (GoI) as the result of the disappointment that has been experienced by the people of Aceh. GAM seeks to liberate Aceh from Indonesia and to restore the rights of the deprived people of Aceh. This study discusses the role of CMI between the GAM-GoI using conflict resolution theory, which focuses on the process to transform a conflict into peace, and also the theory of non-governmental organization’s role, which focuses on the non-governmental organizations as the actors who are able to influence the conflict resolution. Overall, this research argues that the CMI's role in the conflict resolution between GAM-GoI is as mediators, facilitators and observers. The period of the study is limited from the 2005 to 2012. This study uses a descriptive research methodology where the data is presented in detailed manner. Keywords: Crisis Management Initiative, GAM, Government of Indonesia, Conflict Resolution, Role of Non-Governmental Organization

Pendidikan Islam dalam Spektrum Politik Pendidikan Nasional

Discourse on Islamic education will never be separated from the political and cultural dynamics of a society. In the Indonesian context, the dynamics of Islamic education cannot be separated even shackled by the country's political policies and community pluralism which is a reality in Indonesia, both before independence until post-independence Indonesia. Since the first half of the 19th century, the history of Islamic education in Indonesia has begun a new phase marked by shifts and changes in almost all aspects including institutions, methods, curriculum and Islamic education orientation. At that time Islamic education was dominated by traditional educational institutions, namely boarding schools. Islamic education is an integral part of the National Education System. As part of the national education system, Islamic education gets legitimacy for sexuality and has a place to live and develop in Indonesia to meet the educational needs of the Islamic community as a majority citizen. State accommodation for the Islamic education system makes Islamic education systems and institutions have a strong foundation to be developed by supporting funds and attention from the state. Therefore, the state is obliged to develop an Islamic education system as one of the types of religious education in the national education system.

NAVIGATING BETWEEN TWO REEFS: LIBERAL EXPANSION AND IMPLEMENTATION OF THE CABOTAGE PRINCIPLE IN INDONESIA, 1816-2010

This article focuses on the development of the implementation of the cabotage principle in domestic shipping in Indonesia. This field of research is interesting because the implementation of the cabotage principle in the Indonesian maritime sector has been very slow during the post-independence Indonesia. Such a phenomenon is somewhat bizarre considering that, since 1957, Indonesia has claimed to be an archipelagic country in which all the sea waters located between the islands that belong to it are in the territory of the Republic of Indonesia. The Dutch colonial government implemented the cabotage principle as a protective system in the early 19th century. Although the cabotage principle has been applied post-independence for more than half a century, concurrent with the Djoeanda Declaration in 1957, in practice, the implementation of the cabotage policy was half-hearted. This article shows that this phenomenon was strictly related to the re-expansion of Western capitalism after the recognition of sovereignty by the Dutch at the end of 1949. In addition, fierce competition among the ruling political factions also paved the way for the power of capitalism to influence the government to give birth to domestic shipping liberalization policies. For this reason, the article discusses the implementation of the cabotage principle during the Dutch colonial government. This article also examines the factors behind the slow pace of implementation of the cabotage principle in Indonesia, which is closely linked to the competition between the expansion of the market mechanism regime and state policy in the domestic shipping business in Indonesia. Keywords: liberal expansion, cabotage principle, maritime sector, domestic shipping, international shipping

Syuhada Mosque and its Community in Changing Yogyakarta, 1950s�1980s

One of Yogyakarta citys symbols of colonialism is the Kotabaru region, which during the colonial period was a housing complex for Dutch ofcials and a handful of Indonesian elite. The Japanese took over the area during their Occupation. Following Indonesian independence, Indonesians seized the area for the interests of the newly born Republic of Indonesia. Syuhada Mosque, the frst modern mosque in post-independence Indonesia, was then built there, representing both Islam and Indonesian nationalism, as the mosques name and location suggest. Unlike most Indonesian mosques at the time, which were established primarily as a place for worship, Syuhada brought social and political missions. The activities of its community encompassed religious practices (such as fve obligatory daily prayers and recital of Koranic verses), handling social matters (education for children, youth and women, debate on Islam and modernity, and counter-Christianization activities), as well as responding to national politics (such as the anti-Communist movement in 1960s). Its community mostly lived outside the immediate environment of the mosque, yet Syuhada managed to present itself not just as a mosque for a small community, but for a city, even for the Indonesian nation-state. Given its four decades of overarching religious and sociopolitical functions, the mosque is deliberately aimed at a new generation of Indonesian Muslims: middle class, urban, educated, and open-minded Muslims, and serves as a role model for later mosques and religious institutions.

Dayak and Malay Brotherhood in the Malay Collective Memory of Post-Independence Indonesia

Each community in the world has a past in which their existence is commonly determined by things happening in their past. To preserve their past a community needs means of transmission, among others, through oral traditions such as stories, mantra, and way of life. They inherit stories, mantra, and ways of life with values that have related meanings to their life. The heritage of these things is very important to preserve and develop the collective identity of the community. As they continue to be passed down, they become the collective memory of a community. The West Kalimantan Malay society has collective memories that are relatively inherited in the form of oral traditions and other life practices such as cultivation. Part of the collective memory has awakened them to the brotherhood with the people called Dayak today. Nevertheless, the collective memory is confronted with challenges both coming from within themselves and from the outside that may eliminate them without a better replacement.

Executing Public Notary Officials Role In Making Cooperative Agreement

True cooperative is a business entity that stands based on family rules, in Indonesia cooperative stand up and walk before the independence of Indonesia. First it was a banking company in Purwokerto, Central Java founded by Raden Aria Wiria Atmadja aided and forwarded by a Resident De Wolf Van Westerorde using cooperative system is not running because it is considered more pro natives. Trip the cooperative development of the pre and post-independence Indonesia severely affected the economy of Indonesia. Development side by side with other economic system, cooperatives perceived need of the legality of the law in all of their business activities. The legality of a cooperative is the agreement of establishment of cooperatives. A public official who has the authority to make the authentic act is a notary.Keywords: Cooperative, Agreements, Notary.

FILANTROPI ISLAM DALAM KONTEKS PEMBANGUNAN SUMBER DAYA MANUSIA DI INDONESIA

Throughout the history of the pre-independence and post-independence Indonesia. The role of Islamic philanthropy has made essential contributions in the welfare and empowerment of the public. Not in doubt that the naked eye can see social and economic inequalities at the moment, nothing else due to swift currents of globalization and the development of the modern world that is unstoppable. This is reflected in the firm stance that is not altruistic individualism around. Islamic philanthropy comes with a carrying value of an underlying morality of the humanist spirit (human), that the human being with another human being the same, so it is vital to eliminate all forms of discrimination, mainly to maintain the sustainability of human life on this earth. Social capital development in the era of globalization (globalization) is in need, given the free world economy (free market) is unbelievably intense competition and cruel. One of the foundations of social capital (human capital) is in addition to the knowledge and skills is the ability of people to make associations (associated) with each other. Programs of BAZNAS with the distribution of zakat to the education sector is large enough, then the system development offered by the National Zakat Agency by allocating funds for charity, which reached 20.35 percent, or about 500 billion in the education sector, the other not only to achieve sustainable development which manifests itself with a system of human resource development through the provision of education funds to mustahik, either directly in the form of scholarships, research, support the renovation of schools, or the establishment of schools in the direct management BAZNAS. Modernization and globalization are progressing very significant, if not in conjunction with increased knowledge and the quality of education for the community itself, then a structured poverty will remain rampant.

Self-identification of indigenous people in post-independence Indonesia: a historical analysis in the context of REDD+

SUMMARY The reform era around the turn of the century in Indonesia has been followed by a revitalization of local claims to political authority and natural resources on the basis of adat and indigeneity. In May of 2013, the Constitutional Court acknowledged indigenous ownership of forest territories and declassified them from State-owned forest zones without further conceptualizing the notion of indigeneity and its relation to land tenure and territorial conflicts. Drawing on a historical review of the adat discourse, this paper demonstrates how Dutch scholars during the colonial time have supported a definition of indigeneity based on territorialisation. Using a case study from the interior of Kalimantan, we provide evidence that privileging indigenous communities based on the notion of territoriality and prior occupation of the land, supported by a colonial definition of adat rights tends to exclude right-holders who do not necessarily fit clear territorial niches. This administrative practice of essentializing the social structuring of the landscape matches the requirements used in the context of REDD+ but ignores the fact that social and territorial boundaries of ethnic groups are permeable and dynamic due to social-political interactions which create contention and conflict especially in the context of the recent introduction of carbon rights and benefit sharing under the context of REDD+.