WACANA PANCASILA DALAM ERA REFORMASI (Studi Kebudayaan terhadap Pasang Surut Wacana Pancasila dalam Kontestasi Kehidupan Sosial dan Politik)

Arief Rachman, Prof. Dr. Irwan Abdullah

2013 | Disertasi | S3 Kajian Budaya dan Media

Studi ini memfokuskan pada produksi dan reproduksi wacana Pancasila pada era reformasi. Pertanyaan utama yang diajukan adalah bagaimana pasangsurut wacana Pancasila dalam kontestasi di kalangan kekuatan sosial politik dalam dinamika politik pada era reformasi. Studi ini menggunakan pendekatan kualitatif untuk mengungkap bagaimana kekuatan politik arus utama dalam menginterpretasi, memaknai, dan mewacanakan Pancasila sebagai sebuah ideologi negara. Salah satu temuan penting studi ini adalah bahwa wacana Pancasila mengalami kondisi pasang justru ketika permasalahan konflik antaragama dan antaretnis berada dalam tensi tinggi. Di samping itu munculnya isu ekses modernisasi juga menyebabkan pasangnya wacana Pancasila. Terdapat dua faktor penting yang membuat wacana Pancasila pada era reformasi mengalami pasangsurut, yaitu pertama munculnya peristiwa intoleransi baik berbasis perbedaan agama maupun etnis, dan kedua menguatnya gaya hidup modern yang dieksploitasi konsumsi. Temuan lain, bahwa dalam era reformasi ditandai menguatnya wacana ideologi keagamaan, terutama Islam. Bersamaan dengan itu membawa implikasi terhadap semakin terpinggirkannya wacana Pancasila. Pancasila sebagai sebuah ideologi, dalam era reformasi tidak ikut andil dalam reproduksi formasi-formasi sosial dan kekuasaan. Bahkan yang terjadi, justru Pancasila kehilangan fungsinya sebagai sebuah ideologi, dank arena itu mengalami peminggiran. Pancasila tidak terasa terlibat dalam suatu proses hegemonik sebagaimana terjadi pada era Orde Baru. Pancasila tidak melakukan proses penanaman ideologi yang beroperasi melalui hegemoni, sehingga tidak ada persetujuan atas dasar kesadaran yang dibentuk oleh kekuatan blok hegemonik. Oleh karena itu wacana Pancasila kurang merasuk ke dalam struktur kesadaran rakyat Indonesia. Dalam era reformasi justru agama yang menjalankan fungsi ideologi secara efektif. Wacana keagamaan, terutama Islam, terdapat dalam praktik apparatus serperti keluarga, lembaga pendidikan, media massa, dan lembaga agama itu sendiri. Wacana keagamaan beroperasi secara intensif dalam institusi keluarga dan lembaga sekolah, yang berimplikasi pada peningkatan ketebalan identitas berbasis agama. Meskipun hanya pada tataran simbolik, perilaku warga masyarakat lebih dikontrol oleh ideologi agama, daripada ideologi Pancasila. Agama pun beroperasi secara intensif dalam institusi sosial melalui proses hegemonisasi kesadaran warga. Proses ini terus berlangsung bersamaan dengan terpingirkannya Pancasila.

This studies focus on the production and reproduction of the term Pancasila in the reformation era. In this era of democratic government, there has been changes in how the structural form is controlled, even though as structure it has not been significant , but process of democracy is still continuing. The main question that should be asked is in the unstable usage of Pancasila as a contextual power in around other influence of social and political dynamism of reformation era. This studies use qualitative method to see the involvement and usage of Pancasila in the political mainstream of Indonesia, including on how they interperate and combine Pancasila in their political practice as an ideology. On of the most important finding in this studies is that the term Pancasila “grew stronger” while there are conflict of religions and ethnics problem is on the high tension. Besides, the issue of modernization also being rise towards the term Pancasila and question it as an ideology. There are two important indicator that made the term Pancasila in fluctuation. The first one is when there is intolerant action with in the basis of religion or ethnic differences, and secondly is on the strengthening modern lifestyle which is exploitated into consumption. While Indonesia is facing the problem around issue of well being, the term usage of Pancasila doesn’t grow stronger. In the problem of underprivilage citizens for an instance, the value of Pancasila is not nvolved like it is written in the second point, which is justice and civilized in humanity and the fifth point, which is the social justice for all the people of Indonesia. The era of reformation also mark the strengthening of religious ideology, especially Islam. The implication towards Pancasila is then put aside away. In mass media, the term Pancasila only fill a space only and only in the certain moment. Pancasila only then grow stronger in its birth date or on the moment when disintegration of this country is threaten. Almost no mass media open a space or program which specialized on spreading Pancasila as an ideology. Due to this absent reminder of Pancasila as an ideology, this is seen as an irony. On the concept ideology of “Althuserian” which occur in the practice of family , mass media, education and religion foundation, Pancasila is only involved as a comparison and not as ideology. Pancasila then in the era of reformation does not contribute in the making of social formation and leadership. What makes it worst now for Pancasila is that it does not been use ideology and therefore lose its main function. If it is seen in the perspective of “Gramscian”, the indication gives the same result, where Pancasila doesn’t involved in the process of hegemonic. While Pancasila have not been planted as ideology through hegemonic. Therefore, there were no evidence of cognition of the Indonesian over the period of history. In that case, Pancasila is not functioning as the basis structure of Indonesian people. While from the opposite direction, in the reformation era, it is the religion site that use the function of ideology, either from the perspective Althuserian and/or Gramscian. The term religious, especially Islam, occur a practice “apparartus” of family, mass media, education and the religions itself. The term religious operates intensively inside the institution of family and education foundation which later implicates on the thickening og identity with the basis of religions. Eve though only as symbol, the attitude of the people is controlled more from the ideology of religions rather than the ideology of Pancasila. Religion also operates intensively in the social institution though the process of “hagemonisasi” cognition of the people. This process is still continuing Pancasila slowly being put aside.

Kata Kunci : Pancasila, Wacana, kontestasi, ironi