THE ISLAMISM IN THE 1945 CONSTITUTION PREAMBLE TEXT OF THE REPUBLIC OF INDONESIA : A CRITICAL DISCOURSE ANALYSIS

I.       INTRODUCTION

Background

Discourse Analysis (DA) is a modern discipline of the social sciences that covers a wide variety of different sociolinguistic approaches. A sub-discipline of DA is ‘Critical Discourse Analysis’ (CDA), and this looks at discourse from a politically motivated level. An analyst in this field will identify a topic for analysis, and then collect a corpus of texts, before finally analysing it to identify how language is used to reproduce ideologies in the text. A corpus is large, structured electronic database of texts, often used in linguistics. Using a corpus isn't the only method of analysis in CDA, as any method which provides an insight into ideology in discourse is accepted by researchers.[1]

The 1945 Constitution Preamble Text of the Republic of Indonesia is one of the rarely analyzed discourse. It’s such a pitty, since this text is already well-known as the basic constitution which contains the ideology of Indonesia; One and Only God, just and civilized humanity, the unity of Indonesia, democratic rule that is guided by the strength of wisdom resulting from deliberation / representation, and social justice for all the people of Indonesia.

Within the original text in Bahasa Indonesia, the name of God is presented as ‘Allah’ in Islamic version. It creates the idea that this text somehow has some kind of religiosity of Islam which is tried to be spread. Therefore, this paper will discuss about “The Islamism in the 1945 Constitution Preamble Text of the Republic of Indonesia” which will use a Critical Discourse Analysis to describe whether this text truly contains Islamism which is tried to be spread or not.

II. THEORITICAL FRAMEWORK

A.    Discourse

Discourse, as such, is a broad term with many a definition, which “integrates a whole palette of meanings” (Titscher et.al. 1998: 42), ranging from linguistics, through sociology, philosophy and other disciplines. For the purposes of this paper we apply the definition of discourse, based on van Dijk’s (1977: 3), and his general concept of discourse as text in context, seen as “data that is liable for empiric analysis” (Titscher et.al. 1998: 44), with focus being put on discourse as action and process. From this it follows that “discourse” is a wider term than “text”: “I shall use the term discourse to refer to the whole process of social interaction of which a text is just a part” (Fairclough, 1989: 24).

B.     Critical discourse analysis

Critical Discourse Analysis (CDA) is obviously not a homogenous model, nor a school or a paradigm, but at most a shared perspective on doing linguistics, semiotic or discourse analysis. (van Dijk 1993b: 131)

CDA objective is to perceive language use as social practice. The users of language do not function in isolation, but in a set of cultural, social and psychological frameworks. CDA accepts this social context and studies the connections between textual structures and takes this social context into account and explores the links between textual structures and their function in interaction within the society. Such an analysis is a complex, multi-level one, given the obvious lack of direct, one to one correspondence between text structures and social 46 functions. Especially when it comes to creating and maintaining differences in power relations. The relatedness of the complex mechanism of discursive practice and their social function is frequently and willingly left opaque, especially when the need occurs to create and maintain differences in power relations. One of the objectives of CDA is to create a framework for decreasing this said opacity. Fairclough (1993: 135) in his definition perceives CDA as:

Discourse analysis which aims to systematically explore often opaque relationships of causality and determination between (a) discursive practice, events and texts, and (b) wider social and cultural structures, relations and processes; to investigate how such practices, events and texts arise out of and are ideologically shaped by relations of power and struggles over power; and to explore how the opacity of these relationships between discourse and society is itself a factor securing power and hegemony.

It should be noted that the relationship is bi-directional. Not only the language use is affected by its groundedness within certain frame of cultural or social practice, but also the use of language influences and shapes the social and cultural context it finds itself in. It can be concluded that discursive practices are constitutive of social structures, the same way as the social structures determine discursive practices. CDA recognises both directions, and in particular it “[explores] the tension between these two sides of language use, the socially shaped and socially constitutive” (Ibid.: 134). Language is a constituent of the society on various levels. A division proposed by Fairclough (Ibid.: 134-136) is that of social identity, social relations and systems of knowledge and belief. All of these levels are effected, only with a variation as far as the strength is concerned. The issue of interpretation of these levels in the context of discourse models and social cognition will be addressed in the latter part of this work.

The one element of CDA by which it is differentiated from other forms of discourse analysis lies in its attribute of ‘critical’. “‘Critical‘ implies showing connections and causes which are hidden; it also implies intervention, for example providing resources for those who may be disadvantaged through change” Fairclough (1992: 9). It is important to expose the hidden things, since they are not evident for the individuals involved, and, because of this, they cannot be fought against.

Of the theoreticians of discourse linguistics, who, in the words of Van Dijk contributed “many articles and books that establish CDA as a direction of research, and that focus on various dimensions of power”, is the work of Norman Fairclough (1989, 1992). It is for him that CDA is perceived as a research tactics rather than a direction of thought or a model of analysis. What the followers of CDA try to achieve has been summarised by Batstone (1995)

Critical Discourse Analysts seek to reveal how texts are constructed so that particular (and Potentially indoctrinating) perspectives can be expressed delicately and covertly; because they are covert, they are elusive of direct challenge, facilitating what Kress calls the “retreat into mystification and impersonality”. (Batstone, 1995: 198-199)

The definitions, as proposed above, are quite complete, but they would need further specification of how CDA is undertaken. Norman Fairclough, in his work Language and Power (1989), wishes to “examine how the ways in which we communicate are constrained by the structures and forces of those social institutions within which we live and function.” (Fairclough 1989: vi). In the same publication, the possible procedures for analysing of texts are suggested. Faiclough (Ibid.: 24-26) gives his opinions on the actual nature of discourse and text analysis. In his view, there are three levels of discourse, firstly, social conditions of production and interpretation, i.e. the social factors, which contributed or lead to the origination of a text, and, at the same time, how the same factors effect interpretation.

Secondly, the process of production and interpretation, i.e. in what way the text was produced and how this effects interpretation. Thirdly, the text, being the product of the first two stages, commented on above. Fairclough subsequently gives three stages of CDA, which are in accord with the three abovementioned levels of discourse:

● Description is the stage which is concerned with the formal properties of the text.

● Interpretation is concerned with the relationship between text and interaction – with seeing the text as a product of a process of production, and as a resource in the process of interpretation…

● Explanation is concerned with the relationship between interaction and social context –with the social determination of the processes of production and interpretation, and their social effects.

(Fairclough 1989: 26)

A.    History of 1945 Constitution of the Republic of Indonesia

Ahmad Junaidi, The Jakarta Post, Jakarta

The 1945 Constitution (UUD 1945) has gone through at least seven crucial phases since it was endorsed by the Preparatory Committee for Indonesian Independence (PPKI) on Aug. 18, 1945, just one day after the Declaration of Independence.

The original Constitution, which consisted of a preamble and 37 articles, was drafted by the country's founding fathers, including Sukarno, Mohamad Hatta, Wachid Hasjim, Maria Ulfah, Latuharhary Iwa Kusuma Sumantri and Chairul Saleh.

Since the beginning, the founding fathers had intended that the Constitution would serve as a temporary Constitution given the state of war the country found itself in at the time.

The second crucial moment was the adoption of the constitution of the United States of the Republic of Indonesia (UUD RIS) when the country became a federal state as a consequence of the Round Table Conference (KMB) between Indonesia and the Dutch on Oct. 23, 1949.

The UUD RIS, which consisted of 197 articles, was only applied between 1949 and 1950, when the country returned to being a unitary state on April 15, 1950.

The return to a unitary state marked the third phase in the country's constitutional history, with the adoption of the provisional constitution (UUD Sementara), which consisted of 146 articles. Under the provisional constitution, the government was led by a prime minister. Sukarno and Mohamad Hatta still served as the country's President and Vice President while Muslim scholar M. Natsir was appointed as the country's first prime minister.

Based on the provisional constitution, the country held in 1955 the first general election that was widely considered as being democratic.

The Indonesian National Party (PNI) was the winner of the election, followed by the Masyumi Party, the Nahdlatul Ulama Party and the Indonesian Communist Party (PKI).

The general election, which was also participated in by members of the Indonesian Military (TNI), was to select members of the House of Representatives and the Constituent Assembly.

The Assembly was tasked with drafting a new constitution, a task Sukarno and the military eventually deemed it to have to failed to perform. Sukarno, who was supported by military chief Gen. A.H. Nasution, then issued a decree declaring a return to the 1945 Constitution.

Under Soeharto, who toppled Soekarno in 1966, Indonesia not only maintained the 1945 Constitution but also started to treat it as something akin to sacred.

The Constitution entered its fifth crucial phase in 1999 after Soeharto was forced to resign on May 21, 1998. The People's Consultative Assembly, whose members were elected during the 1999 general election, amended nine articles of the 1945 Constitution.

The most important change brought about by the first series of amendments was the limit on the number of terms a president may serve to two five-year terms from the previously unlimited number of terms.

The sixth pivotal phase was the second series of amendments to the 1945 Constitution which were passed by the MPR in August 2000. The Assembly amended and added some 25 articles during its General Session. Regional autonomy and respect for human rights were among the important issues covered by the amended articles.

The seventh and latest phase was the passage of the third series of amendments introduced last year. One of the 23 additional articles provides for a direct presidential election.

The Constitution will enter another phase today with the Assembly expected to focus on the fourth series of amendments, which has created heated debate among the members of the political elite.

III. ANALYSIS

From kyrway@indosat.net.id or jbs@indo.net.id :

Certified translation of the 1945 Constitution of the Republic of Indonesia first adopted August 18, 1945 - superseded 1949-1959 - restored 1959 consolidated as amended by the First Amendment (19 October 1999), the Second Amendment (18 August 2000), the Third Amendment (9 November 2001) and the Fourth Amendment (11 August 2002). The Constitution of the Republic of Indonesia of 1945 PREAMBLE Whereas independence is a genuine right of all nations and any form of alien occupation should thus be erased from the earth as not in conformity with humanity and justice, Whereas the struggle of the Indonesian independence movement has reached the blissful point of leading the Indonesian people safely and well before the monumental gate of an independent Indonesian State which shall be free, united, sovereign, just and prosperous, By the grace of God Almighty and urged by the lofty aspiration to exist as a free nation, Now therefore, the people of Indonesia declare herewith their independence, Pursuant to which, in order to form a Government of the State of Indonesia that shall protect the whole people of Indonesia and the entire homeland of Indonesia, and in order to advance general prosperity, to develop the nation's intellectual life, and to contribute to the implementation of a world order based on freedom, lasting peace and social justice, Indonesia's National Independence shall be laid down in a Constitution of the State of Indonesia, which is to be established as the State of the Republic of Indonesia with sovereignty of the people and based on the belief in the One and Only God, on just and civilized humanity, on the unity of Indonesia and on democratic rule that is guided by the strength of wisdom resulting from deliberation / representation, so as to realize social justice for all the people of Indonesia.

A.    Ideological Analysis

The analysis and interpretation of the ideological aspect of the Preamble Text 1945 Constitution of the Republic of Indonesia attempts to link the or the discourse with the social processes and to decipher covert ideology of this text.

Whereas independence is a genuine right of all nations and any form of alien occupation should thus be erased from the earth as not in conformity with humanity and justice,

The words here is in passive form, especially for ‘should thus be erased’. No certain performer of the action implies that it can’t be done only with the effort of the people. It can only be acheived with the help from everyone. Everyone should be invovled in acheiving this goal.

Whereas the struggle of the Indonesian independence movement has reached the blissful point of leading the Indonesian people safely and well before the monumental gate of an independent Indonesian State which shall be free, united, sovereign, just and prosperous,

In this part, the struggle to acheive independence is acknowledged. Indeed that one of the most important factor to make change is by doing a necessary effort. However, in the next part;

By the grace of God Almighty and urged by the lofty aspiration to exist as a free nation,

Now therefore, the people of Indonesia declare herewith their independence,

Right after the acknowledgement of effort, then it is also admitted that all the acheivement is by the blessing of God. The words preceed as the beginning before people of Indonesia declare their independence. From here we can also see that people of Indonesia is a religious people that tend to begin their action by mentioning the name of God.

Pursuant to which, in order to form a Government of the State of Indonesia that shall protect the whole people of Indonesia and the entire homeland of Indonesia, and in order to advance general prosperity, to develop the nation's intellectual life, and to contribute to the implementation of a world order based on freedom, lasting peace and social justice, Indonesia's National Independence shall be laid down in a Constitution of the State of Indonesia, which is to be established as the State of the Republic of Indonesia with sovereignty of the people and based on the belief in the One and Only God, on just and civilized humanity, on the unity of Indonesia and on democratic rule that is guided by the strength of wisdom resulting from deliberation / representation, so as to realize social justice for all the people of Indonesia.

The last part contains the essence of the text which is extracted into five points of Indonesian Ideology; Pancasila. ‘The One and Only God, just and civilized humanity, the unity of Indonesia, democratic rule that is guided by the strength of wisdom resulting from deliberation / representation, and to realize social justice for all the people of Indonesia.’

The first point in the order is ‘the One and Only God’. Once again, it implies that even as a country which embraces democracy that is well-known by the idea of ‘people governance’, Indonesia still take the belief of God as the most important part of the ideology. It creates an indirect sytem which provides religion as the source of  the constitution.

The rest of the points is also not and cannot oppose the first point. Just and civilized humanity, the unity of Indonesia, democratic rule that is guided by the strength of wisdom resulting from deliberation / representation, and to realize social justice for all the people of Indonesia, are all part or at least not opposing the command of God.

The religiosity in this discourse also have a tendency to a certain religion. Based on the history, indeed that this discourse is a modified version of Jakarta Charter, where in this charter the first point of the five is ‘Doing the Islamic Rule for All Whom Embraces It’. It was then changed into ‘the One and Only God’ in order to make it more pluralistic since Islam is not the only religion in Indonesia. However, there are still some part that still contain this tendency.

First, the first point of Pancasila, ‘the One and Only God' shows that Indonesia tends to acknowledge monotheism. In fact, there’s only one religion in Indonesia that is truly monotheism and that is Islam. Because Islam is the only religion in Indonesia which truly acknowledge One and Only God.

Second, the part ‘By the grace of God Almighty’ in the English version is originally ‘Atas berkat rahmat Allah Yang Maha Kuasa’ in Bahasa Indonesia. Indeed that the name ‘Allah’ represents not only the God which is acknowledged by Islam but also Christian and Catholic in different pronounciation, but in this text the official pronounciation fits to the Islamic version.

It gives a grand picture that Islam as the majority in Indonesia is not only has dominated the people socially, but also politically. Using the political system, Islam succeed in spreading their belief.

B.     Analysis of Quran Relevance

This discourse also contains some Quran relevance. They can be found in some part of the text. The analysis of it will be discussed below:

1.      Effort, Will, and God’s Blessing

Whereas the struggle of the Indonesian independence movement has reached the blissful point of leading the Indonesian people safely and well before the monumental gate of an independent Indonesian State which shall be free, united, sovereign, just and prosperous,

By the grace of God Almighty and urged by the lofty aspiration to exist as a free nation,

Now therefore, the people of Indonesia declare herewith their independence,

First is this part of the text. In this part there’s an acknowledgement that both the will and the effort will be worthless without the grace of God whom is known as the Almighty. However, without the will and effort they also won’t reach the goal. It suits Quran Surah Ar-Ra’d : 11:

لَهُ ۥ مُعَقِّبَـٰتٌ۬ مِّنۢ بَيۡنِ يَدَيۡهِ وَمِنۡ خَلۡفِهِۦ يَحۡفَظُونَهُ ۥ مِنۡ أَمۡرِ ٱللَّهِ‌ۗ إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوۡمٍ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِہِمۡ‌ۗ وَإِذَآ أَرَادَ ٱللَّهُ بِقَوۡمٍ۬ سُوٓءً۬ا فَلَا مَرَدَّ لَهُ ۥ‌ۚ وَمَا لَهُم مِّن دُونِهِۦ مِن وَالٍ (١١
Meaning:

“..Indeed, Allah will not change the condition of a people until they change what is in themselves..”

2.      A Good Governance

Pursuant to which, in order to form a Government of the State of Indonesia that shall protect the whole people of Indonesia and the entire homeland of Indonesia, and in order to advance general prosperity, to develop the nation's intellectual life, and to contribute to the implementation of a world order based on freedom, lasting peace and social justice, Indonesia's National Independence shall be laid down in a Constitution of the State of Indonesia, which is to be established as the State of the Republic of Indonesia with sovereignty of the people and based on..

The essence of this part of the text is about a good governance which protect the people along with its territory and how the government can gives a contribution to the world. Some discriptions of a good governance is presented in QS As-Shaad : 26 and QS Al-Anbiyaa’ : 73:

QS As-Shaad : 26
يَـٰدَاوُ ۥدُ إِنَّا جَعَلۡنَـٰكَ خَلِيفَةً۬ فِى ٱلۡأَرۡضِ فَٱحۡكُم بَيۡنَ ٱلنَّاسِ بِٱلۡحَقِّ وَلَا تَتَّبِعِ ٱلۡهَوَىٰ فَيُضِلَّكَ عَن سَبِيلِ ٱللَّهِ‌ۚ إِنَّ ٱلَّذِينَ يَضِلُّونَ عَن سَبِيلِ ٱللَّهِ لَهُمۡ عَذَابٌ۬ شَدِيدُۢ بِمَا نَسُواْ يَوۡمَ ٱلۡحِسَابِ (٢٦
Meaning:

“O Daud, indeed We have made you a successor upon the earth, so judge between the people in truth and do not follow your own desire, as it is will lead you astray from the way of Allah..”

QS Al-Anbiyaa’ : 73
وَجَعَلۡنَـٰهُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا وَأَوۡحَيۡنَآ إِلَيۡهِمۡ فِعۡلَ ٱلۡخَيۡرَٲتِ وَإِقَامَ ٱلصَّلَوٰةِ وَإِيتَآءَ ٱلزَّڪَوٰةِ‌ۖ وَكَانُواْ لَنَا عَـٰبِدِينَ (٧٣
Meaning:

“And we made them leaders guiding them by Our command. And we inspired them the doing of good deeds, establishment of prayer, and giving zakah, and they worshippers of Us.”

3.      Pancasila

..the belief in the One and Only God, on just and civilized humanity, on the unity of Indonesia and on democratic rule that is guided by the strength of wisdom resulting from deliberation / representation, so as to realize social justice for all the people of Indonesia.

In this part of the text there are five points of Pancasila where each of them also has a relevance with Quran. Each of the points will be presented seperately.

I.       The One and Only God (QS Al-Ikhlas : 1)

قُلۡ هُوَ ٱللَّهُ أَحَدٌ (١

Meaning:

“Say, He is Allah (who is) One”

II.                Just and Civilized Humanity (QS An- Nahl : 90)

إِنَّ ٱللَّهَ يَأۡمُرُ بِٱلۡعَدۡلِ وَٱلۡإِحۡسَـٰنِ وَإِيتَآىِٕ ذِى ٱلۡقُرۡبَىٰ وَيَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنڪَرِ وَٱلۡبَغۡىِ‌ۚ يَعِظُكُمۡ لَعَلَّڪُمۡ تَذَكَّرُونَ (٩٠

Meaning:

“Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct an opression..”

III.             The Unity of Indonesia (QS Ali Imran : 103)
فَبِمَا رَحۡمَةٍ۬ مِّنَ ٱللَّهِ لِنتَ لَهُمۡ‌ۖ وَلَوۡ كُنتَ فَظًّا غَلِيظَ ٱلۡقَلۡبِ لَٱنفَضُّواْ مِنۡ حَوۡلِكَ‌ۖ فَٱعۡفُ عَنۡہُمۡ وَٱسۡتَغۡفِرۡ لَهُمۡ وَشَاوِرۡهُمۡ فِى ٱلۡأَمۡرِ‌ۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُتَوَكِّلِينَ (١٥٩  

Meaning:

“And hold firmly to the rope of Allah and do not become devided..”

IV.             Democratic Rule That Is Guided by the Strength of Wisdom Resulting from Deliberation / Representation (QS Ali Imran : 159)
 

Meaning:

“..So pardon them and ask forgiveness for them and consult them in the matter..”

V.                To Realize Social Justice for All The People of Indonesia (QS An-Nisa : 58)
 إِنَّ ٱللَّهَ يَأۡمُرُكُمۡ أَن تُؤَدُّواْ ٱلۡأَمَـٰنَـٰتِ إِلَىٰٓ أَهۡلِهَا وَإِذَا حَكَمۡتُم بَيۡنَ ٱلنَّاسِ أَن تَحۡكُمُواْ بِٱلۡعَدۡلِ‌ۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦۤ‌ۗ إِنَّ ٱللَّهَ كَانَ سَمِيعَۢا بَصِيرً۬ا (٥٨

Meaning:

“Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice..”

IV. CONCLUSION

The 1945 Constitution Preamble Text of the Republic of Indonesia is the basic constitution which contains the ideology of Indonesia; Pancasila. The five points within it is the belief in the One and Only God, just and civilized humanity, the unity of Indonesia, democratic rule that is guided by the strength of wisdom resulting from deliberation / representation, and social justice for all the people of Indonesia.

By using a Critical Discourse Analysis, it is found that this discourse contains the idea of religiosity. It can be seen from the ideological analysis of content, the way it is presented, and the relevances with a Holy Book, in this case is Quran.

From the analysis it can be concluded that this discourse is proved to have religiosity which is dominated by Islamism. As a majority, Islam is not only dominating the people of Indonesia socially, but also politically. Islam effectively uses the The 1945 Constitution Preamble Text of the Republic of Indonesia to spread and maintain their ideology as the main idea of the state and the people.

BIBLIOGRAPHY

BATSTONE, R. 1995. Grammar in Discourse: Attitude and Deniability. In G. Cook and B          Seidlhofer, (eds.) Principle & Practice in Applied Linguistics, Oxford: Oxford University Press, pp. 197-213.

FAIRCLOUGH, N. 1989. Language and Power, London: Longman.

FAIRCLOUGH, N. 1992. Discourse and Social Change, London: Polity Press.

FAIRCLOUGH, N. 1995. Critical Discourse Analysis, London: Longman.

VAN DIJK, T. 1996. Discourse, Power and Access. In C.R. Caldas-Coulthard, and M.     Coulthard (eds.) Texts and Practices: Readings in Critical Discourse Analysis,           London: Routledge, pp. 84-106.

https://sites.google.com/a/sheffield.ac.uk/all-about-linguistics/branches/discourse-   analysis/example-research

http://www.thejakartapost.com/news/2002/08/01/indonesia039s-constitutional-history-      minefield-confusion.html

jbs@indo.net.id

kyrway@indosat.net.id