Javanese Mystical and Marxist Dialectics - Paul Stange

late fifties that he reemerged to play a central role. With the new order, there was areturn to the more flexible constitution of 1945 and the main doctrines of Sukarno'sthought. The core of the new ideology was the Pantjasila and around it anelaboration of images drawn from traditional Javanese village structure. ThePantjasila, or “Five Principles”, include nationalism and elimination of imperialism,international humanitarianism and third world solidarity, a democracy ofmusjawarah-mufakat (deliberation and consensus), social justice (sama rasa samarata), and belief in one God. The basic ordering principle was that of gotong-rojong -mutual aid and cooperation as it was practiced in the more traditional villages. InSukarno's mind the idea of gotong-rojong extended to include the formation of atruly representative cabinet drawing on each of the major political currents ofNasakom (the acronym standing for nationalism-religion-communism). In thesekeys, Sukarno claimed to have summed up the Indonesian heritage and re-geared itfor a modern situation in which the state should take the lead by completing therevolution. 30 For Sukarno the major enemy was always Western liberalism, whetherrepresented by imperialism or liberal rule at home.The main features of the regime have been touched in the introduction - the plethoraof slogans of national unity and the series of external confrontations against theDutch and Malaysia. Most of the parties of the liberal phase faded into thebackground after the regional strife of the late fifties until the PKI, the military, andSukarno remained. Pragmatic developmental planning gave way to slogans andsymbols of unity; governmental expenditure concentrated more and more on therecreation of Djakarta as a city of monuments, modern buildings, and the AsianGames (a third world counter to the Olympics). Military authoritarianism extendedinto the village sphere and the political and ideological activities of all remainingparties was curtailed.In the villages which had served as a model for ideology, the slogans actually foundsome roots. Gotong-rojong activities remained strongest in areas farthest frommodern penetration but spread somewhat with governmental campaigns to extendvillage cooperatives and communal projects. 31 To counter the earlier emergence ofaliran politics and tensions, government agencies stressed communal identificationand tried to encourage the growth of modern coops and schools based on traditionalforms and resulting from stimulation of voluntary activities. 32 At least to someextent, slogans were interpreted in traditional fashion. In one village meeting of