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Independent Village

Independent Village

Pancasila-based village. That was the theme that was discussed by the Pancasila Ideology Development Agency (BPIP), which I happened to be invited to be one of the resource persons with the famous humanist Dr Zastrow Al-Ngatawi and Dr Budi Santoso, an associate expert of the Central Statistics Agency.

Before entering the discussion, the Director of Network and Culture of BPIP Dr Irene Camelyn Sinaga explained his idea that Pancasila independent village taken from Bung Karno’s version of independent, which means trisakti; sovereign in politics, independent in the economy, and personality in culture. Therefore, Irene assumes that an independent village is a village that is independent in economy and culture.

Reinforced by a BPIP official, Galuh Ibrahim, that there must be village indicators that can be included in the category Pancasila independent village. Ir Prakoso, Deputy for Inter-Institutional Relations, Socialization, Communication, and Networking, emphasized that the independent village that we all want is a village that is in accordance with the strong pillars of the Unitary State of the Republic of Indonesia. It can be said that an independent village is a small NKRI. Like a village, cells or ions, nano, as the smallest species must be the same as large organs.

The famous humanist Zastrow tries to provide a definition that an independent village is a village that is able to have sufficient capabilities and fulfill the basic economy of its people, understand and live the culture and traditions of the village, have independence in making political choices, the ability to maintain and manage the environment/nature, and the existence of adequate social infrastructure for the community as a representation of Pancasila. One unified concept.

Independent village roots

An independent village in accordance with Bung Karno’s trisakti concept and various Pancasila experts, in my opinion, actually there are strong roots in local wisdom (local culture), local genius (local intelligence), and a good view of life living (turned on) in the midst of rural communities in all regions in Indonesia from the past until now. That’s because, said Bung Karno, Pancasila was extracted from the noble values ​​of the nation, the national identity, and the culture of the Indonesian nation.

In the speech that develops in villages in Central Java, for example, there is a traditional speech don’t be lazy (don’t be reluctant/lazy to work), as strong as wesi pager, still strong pager heart (stronger iron fence, stronger heart fence), as strong as pager wall, still strong bowl pager (as strong as the wall/concrete fence, the stronger the fence for bowls/plates for eating and drinking containers). In the speech, there are noble values, namely work ethic, independence, determination to love and defend the nation, and the importance of basic needs, especially food, all of which reflect an independent village.

In West Java, there is a traditional saying teu gumk salambar (not wrinkled sheet fur). That is, a firm stance, not wavering in the slightest. Do the big hope of Mount Pananggeuhan (don’t feel like a big mountain of leaning), meaning don’t rely on a power to others. Don’t chop jackfruit (don’t chop like a jackfruit tree), meaning don’t delay unfinished work.

In East Java, there is a traditional holopis kuntul baris utterance

(holopis stork marching), meaning that by working together, heavy work can be completed. Tiyang estri sagede is calm, tiyang jaler lek welcomes you

(a woman can live in peace, a man if he works), meaning that in domestic life, the wife will be at peace if her husband works.

In Bali, there is a traditional saying yeh ngetel nyidaang sing the stone (dropping water over time can also puncture stones), meaning that patience, sincerity, and hard work and unyielding will achieve success. In South Kalimantan, there is a traditional saying know eat pampaut snake wood (Know eats like a pampaut caterpillar), meaning that it only eats what people give it like a pampaut snake, which contains advice for everyone to like to work hard and never expect mercy from others.

In Cirebon, there is a traditional saying Endas is done by skil, sikil is done by endas (heads are made of feet, feet are made of heads), it means to overcome difficulties and fulfill one’s needs one has to work hard without knowing time. In Jakarta, Betawi, there is a traditional saying little by little it slowly becomes a hill (little by little over time it becomes a hill), meaning that work must be accompanied by diligence, perseverance, and tenacity.

These traditional sayings are also found in other areas with different proverbs and expressions. That way, truly an independent village has strong roots in the perspective and philosophy of life of the Indonesian people.

Small town replica

An independent village, of course, leads to an ideal village. In classical Islamic jurisprudence, an independent village is a village that looks like a city or a replica of a city. It contains relatively comprehensive elements, namely the existence of a market as an economic activity for its citizens, fields or services which are also economic activities, there are various public needs (facilities, infrastructure, such as places of worship, security, access, sports fields). ), culture and traditions, human resources and natural resources that are managed in a sustainable manner, as well as the existence of the smallest unit of government. Such a village is called al-mashr or al-amsarthe plural/plural of al-mashrwhich is more advanced than the village called qaryah.

Due to its relatively comprehensive existence, the village can survive from all stresses, threats and disasters. Have the ability to manage what is, exploration. Ability to negotiate and bargaining with other villages or areas. Of course, an independent village in the present context must have an element of digital-based economic activity. Its citizens are digitally literate so they can take advantage of various social media and business stalls available on the internet.

Later, I saw that in Tegalgubug Village, Arjawinangun, Cirebon, millennial children are already using hawker stalls on the internet and making maximum use of social media for business activities. These business activities are not limited to direct transactions offline and manuals. When I asked my nephew ‘what job are you doing now?’, he replied, “onlinemang!” I mean online that is trading on social media and stalls on the internet.

It turns out in the field proves that online it is prospective, yields good results. Many are from online can meet the needs of primary, secondary, and even tertiary. online is a large and vast market, it can cross the boundaries of all villages, regions, countries, and even continents. All citizens of the world are its market share. With the opening of internet network access, there is hope for economic equality for villagers who are not inferior to city residents. Supported by road access, such as the connection from village to village via toll roads, open access to goods and services.

Therefore, the current internet network is a primary need for all villagers in Indonesia. The government is obliged to build massively and thoroughly so that all Indonesian citizens everywhere have easy internet access. This is what President Jokowi calls the sky toll. The awareness to have internet access emerged when the need for schools went online because schools were closed due to corona. The need to educate villagers about the importance of the internet for business and education must also be mainstreamed.

Of course, an independent village is a village whose residents adhere to the nation’s ideology. Quoting the words of Al-Shaykh Rifa’ah al-Tahthawi, that if you want to build a village, the absolute condition is that all residents must love it. Moreover, recently there have been violent movements, extremism, and terrorism that have penetrated the villages, and are no longer urban phenomena. Therefore, it must be encouraged and revived the love of the villagers for the country and introduced counter-narratives of extremism in the villages.

There is a lot of advice, local intelligence, and a way of life in the villages that synergize with moderate, tolerant, and religious religious views hub al-wathan which contains the spirit of love for the homeland as the main capital in maintaining and maintaining it. According to Ibn Khaldun, the father of Muslim sociologists, instinct and ta’ashubiyah (fanaticism) village residents are stronger and bigger than city residents.

Patriotism and courage to hold on to principles and truth, villagers are stronger when compared to city residents. This is because the villagers have little desire. Meanwhile, urban or urban residents have many desires that can loosen their principles and are a gathering place for many people from various regions and the meeting of various political currents and interests.

If using Ibn Khaldun’s perspective, the realization of an independent state must start from an independent village. Rural development must be mainstreamed because the truth is that villages are much larger and larger than urban areas. In the perspective of Ibn Khladun, that an independent village is a replica of a city whose residents can not only meet basic needs, namely clothing, food and shelter. ansichbut also can meet the needs of secondary, tertiary, and the perfection of life.


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