Javanese Mystical and Marxist Dialectics - Paul Stange

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Identification with and praise of Sukarno might increase the PKI's masssupport, but it might also reduce the PKI's control over their supporters. 53and McVey thatThe more the Party gained within the legal framework, the more dependent itbecame on the terms of that framework and the more in the way ofestablishing organization and influence it had to lose by resorting to violenceat any given point. 54While Sukarno protected the PKI from potential military harassment, the PKI wasforced to swallow the ideology of Guided Democracy by forgoing emphasis on classstruggle and instead working toward Nasakom and the Pantjasila. As its positionwas always precarious, there was little choice but to accept severe limits.
THE MASS LINEIdeas have no meaning apart from the conditions which have generated them andthe context to which they are applied. This argument has been made with greatclarity in Joseph Levenson's Confucian China and its Modern Fate - his point there isthat the ostensible continuity to Confucian ideology conceals an underlyingdiscontinuity through the fact that it performed very different functions duringdifferent periods of its florescence and decline. The argument has immediateimplications to study of Marxism as it has spread from west to east, the more so sinceMarxism includes a dialectical component responding to precisely this point. Foradherence to theoretical fundamentals clearly implies differences of application astheory and circumstance are woven into program in particular areas.So far, I have tried to outline the circumstances of recent Indonesian history, society,and politics and have suggested that there is a shallow but strong congruence ofJavanese mystical and Western Marxist thought. The common basis in dialecticalimages helps account for the definite place the PKI found in Indonesian politics butsuggests at the same time the severity of the ideological strictures binding the Party.The turning point of contrast between systems is the Javanese image of powerflowing outward from a center point of contact between the king and the divine.While this Javanese notion has led to heavy emphasis on symbols in politics, Marxisttheory implies that power is a consequence of mass organization based on responseto the concrete needs of the people. On the one hand the center; on the other the base.Here I will discuss the PKI's theory and practice of power by concentrating on theplace of the peasantry in Party strategy. It has been in these appeals to the peasantrythat Asian communists have departed farthest from their European mentors.The Hegelian underpinnings of Marxist dialectics centered on the assertion that thehuman condition is basically unfree since the context of human existence isestablished by forces beyond the self, beyond the individual. 1 As Marcuse puts itthe world of objects, originally the product of man's labor and knowledge,becomes independent of man and comes to be governed by uncontrolledforces and laws in which man no longer recognizes his own self. 2
Page 1 and 2: Javanese Mystical and Marxist Diale
Page 3 and 4: UNITY IN DIVERSITYPossessed of tran
Page 5 and 6: Although the pogroms of 1966 were u
Page 7 and 8: through a process of musjawarah-muf
Page 9 and 10: The contrast is rooted profoundly i
Page 11: entrepreneurship remained confined
Page 14 and 15: undertook to carry out were too lim
Page 16 and 17: ut even in the earliest phases Isla
Page 18: THE NAIL OF GODFrom this sketch of
Page 21 and 22: egarded as the path to spiritual st
Page 23 and 24: The real and the really real are cl
Page 25 and 26: evolutionary fervor rather than pro
Page 27 and 28: Permai, an active mystical-politica
Page 29 and 30: doctrines themselves did not change
Page 31: is a release for the whole body and
Page 35 and 36: communism, began to turn toward the
Page 37 and 38: Without the image of the PKI as pat
Page 39 and 40: The Party presented itself as a syn
Page 41 and 42: Sukarno's role in protecting the Pa
Page 43 and 44: argued that the nationalist revolut
Page 45 and 46: By this time the PKI had already ca
Page 47 and 48: the application of principles, to b
Page 49 and 50: some tendency for class and religio
Page 51 and 52: only a very few really understood t
Page 53 and 54: The main effect of Indonesia's Basi
Page 55 and 56: Trompet Masjarakat, the main Suraba
Page 57 and 58: eported the incident as the Kanigor
Page 59 and 60: Out of this third “white terror
Page 61 and 62: The test for PKI strategy came with
Page 63 and 64: In outlining the fundamental cleava
Page 65 and 66: the strategy of the PKI in the peri
Page 67 and 68: enough that the public accepted equ
Page 69 and 70: progress. That conclusion might app
Page 71 and 72: contradictory things are actually s
Page 73 and 74: Measured by rational utility and re
Page 75 and 76: forms without a sense of the underl
Page 77 and 78: of academic work by fleshing out un
Page 79 and 80: In the years before the coup the PK
Page 81 and 82: 18. Hans Schmitt, "Post Colonial Po
Page 83 and 84:
36. Legge, Indonesia, p 143. The di
Page 85 and 86:
48. Hildred Geertz, "Indonesian Cul
Page 87 and 88:
NOTES: THE NAIL OF GOD1. Clifford G
Page 89 and 90:
18. Benedict Anderson, "The Languag
Page 91 and 92:
the masses, and the development of
Page 93 and 94:
4. Ibid. p 298.5. George Lichtheim,
Page 95 and 96:
this point, Aidit 's defense was th
Page 97 and 98:
39. Aidit, Problems, "Indonesian So
Page 99 and 100:
52. Alimin, "Orang Tani dan Proleta
Page 101 and 102:
75. Aidit, "Main Conclusions" (.TPR
Page 103 and 104:
100. Selosoemardjan, Social Changes
Page 105 and 106:
129. Obor Revolusi February 15, 196
Page 107 and 108:
conservative in that they only reac
Page 109 and 110:
32. Hegel, Phenomenology, p 11633.
Page 111 and 112:
--. "The Key to Food and Clothing:
Page 113 and 114:
--. "Peasant Movements in Colonial
Page 115 and 116:
--. The Religion of Java. New York,
Page 117 and 118:
Kartodirdjo, Sartono. The Peasant's
Page 119 and 120:
Levi-Strauss, Claude. Structural An
Page 121 and 122:
Pauker, Guy. "Current Communist Tac
Page 123 and 124:
Smail, John RW. "On the Possibility
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Javanese Mystical and Marxist Dialectics - Paul Stange

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