Religion-Based Radicalism Issue is Stronger, What Should the Government Do?
Questioning the term Radical(ism)
The term "radical" comes from Latin, radix meaning "root". Thus, those who "think up to the root" are likely to destroy the established order today, and indeed, that is the main character of radicalism-the so-called "-ism" means flow, thought, or understanding (Taher, 2004: 21) . On the other hand, the terminology of radicalism is often also coupled with the term fundamental(ism) which means "foundation" or "foundation", the term fundamentalism itself is now interpreted as religious thought of a conservative, rigid, and wanting the return of religious practices like the previous era (Euben, 1999: 16-17). In the homeland, the thinking of religious-based radical groups is one of them marked by the rejection of Pancasila ideology.
Pancasila is Questioned Again
It can be examined that France with the ideology or principle of Liberty, Egality, and Fraternity has been completed as a nation-state; as well as Germany with the principle of Deutschland Uber Alles, Italy with Italy Irradenta, or the United States with its Declaration of Independence, but not so in Indonesia with Pancasila, presumably so the radical religious clan of the homeland. They still question the loss of "seven words" in the Jakarta Charter when converted to Pancasila (Santosa, 2006: 42-43). Indeed, the application of Pancasila in every regime is still experiencing discourse from time to time. In the Soekarno era, Pancasila manifested through Nasakom, in the Soeharto era Pancasila was "developmentalism", while in the Reformation era, Pancasila seemed to be "freedom of freedom".
In order to overcome this prolonged discourse, it is necessary to revitalize the values of Pancasila. This revitalization should, at the same time, be a means of creating a concerted and up-to-date consensus on Pancasila concerning how it is interpreted and practiced. We do not justify the practice of authoritarianism of the New Order, but the regime's policy on Pancasila should be appreciated. For example, the Pancasila Guidance and Practice Guidance policy or known as "P4" in 1978, as well as the policy of "Pancasila Single Principle" in 1985 (Ali, 2009: 35, 89). However, if these policies are to be revived, they can no longer be doctrinaire and beneficial to certain parties as they were at that time, thus becoming a means of violation of power. Presumably, the Training of Trainers of Pancasila Socialization, the 1945 Constitution and the MPR-RI TAP initiated by the Secretary of the MPR-RI in cooperation with Udayana University which will be held shortly thereafter can be an excellent starting point for re-enabling the revitalization Values of Pancasila.
Country Must Attend
There is something quite interesting when the Jokowi statement in order to welcome the Birthday of Pancasila on June 1 and then become viral in social media: "I am Indonesia, I am Pancasila!". This statement was then immediately agreed and followed by people. Inevitably, this phenomenon shows the successful use of pop culture strategies in popularizing Pancasila. However, the related efforts not only stop just "ritual" or a mere empty celebration, there are more urgent things that must be considered by the government, namely the improvement of people's welfare.
When it is viewed, ideas or issues of radicalism cannot thrive in a country with a strong economic base even though these countries have a strong religious culture base, namely Malaysia, Brunei Darussalam, Qatar, or Kuwait. Thus, the real economic dimension becomes the concrete and most obvious key in preventing the issue of radicalism. The idea of radicalism can only grow and grow in a state of despair, overwhelmed by the uncertainty of the future, always feeling vulnerable, as well as being marginalized. Therefore, it is fitting for the state to come soon to create the public bonum of 'mutual happiness'.