Indonesian Democracy and the Historical Path Not Taken: Monarchy

Indonesia is a country born from a very long historical journey. It was not formed from a single kingdom, nor from one ethnic group that later expanded its territory. Indonesia is the result of the unification of various regions, tribes, languages, religions, cultures, and former kingdoms that had long existed across the Nusantara. Therefore, when the nation’s founders prepared for Indonesia’s independence in 1945, the question of the state’s form became a crucial discussion point. They were not only thinking about how to expel the colonisers but also how to build a state acceptable to all Indonesian people without causing jealousy or conflict between regions.

During the sessions of the Investigating Committee for Preparatory Work for Indonesian Independence (BPUPKI) and later the Preparatory Committee for Indonesian Independence (PPKI), national figures such as Soekarno, Mohammad Hatta, Soepomo, and Muhammad Yamin seriously discussed the direction of the state to be built. At that time, Indonesia actually had many great kingdoms with long histories, including the Yogyakarta Sultanate, Surakarta Sunanate, Cirebon Sultanate, Ternate Sultanate, Tidore Sultanate, and Aceh Sultanate. Had Indonesia chosen a monarchy, a problem would have arisen regarding which kingdom was most worthy of being the centre of government. No single kingdom could truly be accepted by all regions of Indonesia as the sole heir of the Nusantara.

Soekarno viewed that Indonesia did not belong to one noble family or a specific bloodline. Indonesia’s independence was fought for by all the people, from religious scholars, students, farmers, traders, the educated class, youth, to fighters from various regions. Because the struggle for independence was carried out together, the resulting state also had to belong to all Indonesian people. On this basis, the republic was chosen as a middle ground deemed most capable of uniting all elements of the nation. This choice was later reinforced in the 1945 Constitution of the Republic of Indonesia, which affirms that sovereignty resides in the hands of the people and is exercised according to the Constitution. From a legal-political perspective, this decision represents the legal policy direction of the nation’s founders, who desired that state power not be inherited based on lineage but obtained through mechanisms agreed upon in the constitution.

The choice of democracy is also in line with the spirit of Pancasila, particularly the fourth principle, which places deliberation and wisdom as the basis for making state decisions. From the outset, Indonesian democracy was not intended as a democracy relying solely on the majority vote, but rather a democracy that prioritises the common interest, national unity, and respect for all citizens. Every person has the same right to participate in determining the direction of the government, regardless of ethnic background, religion, lineage, social status, or economic standing. On paper, this system indeed provides equal opportunities for all Indonesian people to participate in political life.

However, looking far back into history, the Nusantara actually has a very long experience in running a monarchical system. Before the Republic of Indonesia was born, almost the entire archipelago was ruled by kings, sultans, or rulers who gained power through lineage. This system lasted for hundreds, even thousands, of years and became an inseparable part of the Indonesian nation’s history. Therefore, when discussing democracy, the author suggests there is no harm in also looking back at how monarchy was once a system of government that successfully built great civilisations in the Nusantara.

Entering the seventh century, the Sriwijaya Kingdom grew into one of the largest maritime kingdoms in Southeast Asia. Its territory stretched to the Malacca Strait, which was an international trade route. Sriwijaya successfully established diplomatic relations with various other kingdoms and countries, enabling it to dominate trade for centuries. All these achievements took place under a monarchical system that provided leadership continuity from one generation to the next. The kings of Sriwijaya not only led the government but also developed Buddhist education, international trade, and foreign relations.

After the Sriwijaya era ended, the Majapahit Kingdom emerged, often cited as one of the greatest kingdoms in Nusantara’s history. During the reign of Hayam Wuruk with his prime minister Gajah Mada, Majapahit was able to build a very broad political influence. Although in practice there were royal officials who assisted in running the government, the king’s position remained the centre of power as well as the symbol of the kingdom’s unity. Leadership succession was carried out through the royal family, who had been prepared from the start to continue the government. With this system, policy continuity was relatively easier to maintain compared to a complete change of leadership every few years.

With the development of Islam in the Nusantara, the monarchical system was maintained through various sultanates such as the Demak Sultanate, Banten Sultanate, Mataram Islamic Sultanate, Aceh Darussalam Sultanate, Ternate Sultanate, and Tidore Sultanate. The difference only lay in the value base used in running the government. Whereas previously it was influenced by Hindu-Buddhist traditions, then in the Islamic sultanates, governance was based on Islamic teachings.