Pancasila and Free and Active Politics Amidst a Divided World
The world today is not moving towards unity, but rather towards a new state of division. Nations are being forced to choose sides, while the victims of war and global economic crises are often forgotten. In such a situation, Indonesia must return to Pancasila as the foundation of its free and active foreign policy.
However, this ‘return’ should not be understood as diplomatic nostalgia. The Pancasila celebrated this June 1st is not merely a beautiful legacy of the past, but a moral compass and political strategy that must be continuously updated. The world has changed: the rivalry between the US and China is sharpening, the Russia-Ukraine war has yet to find a peaceful resolution, the Israel-Palestine conflict continues to claim civilian lives, and multilateral institutions often appear slow to respond to humanitarian tragedies.
In a divided world, it is not enough for Indonesia to simply declare itself neutral. Passive neutrality can easily turn into indifference. Conversely, a free and active policy demands that Indonesia stands with dignity: not becoming a tool for great powers, but also not losing the moral courage to defend peace, humanity, sovereignty, and global justice.
Free and active politics is often misunderstood as merely ‘not taking sides’. In reality, this idea was created not to make Indonesia silent, but to allow Indonesia to freely determine its stance and actively strive for world order. Indonesia does not need to follow the West, Russia, China, or any particular bloc. In the US-China rivalry, for instance, Indonesia does not need to become an extension of the Indo-Pacific strategy of any great power, nor should it sacrifice its national interests due to pressure regarding investment, trade, technology, or security.
Being ‘free and active’ also does not mean remaining silent when international law is violated. Not siding with a military bloc does not mean not siding with the victims. Not joining a great power alliance does not mean losing one’s voice when civilians are killed, territories are attacked, or a nation’s right to independence is ignored. This is the crucial difference between free and active politics and empty neutrality. Free and active means the freedom to take a position based on principle, not pressure. Active means being willing to engage in diplomacy, mediation, humanitarian aid, support for peace resolutions, and the strengthening of multilateral forums.
In the context of the Russia-Ukraine war, Indonesia must consistently reject aggression and push for a peaceful settlement that respects sovereignty. In the Israel-Palestine conflict, Indonesia must continue to defend the rights of the Palestinian people, the protection of civilians, the cessation of violence, and a just political solution. In the US-China rivalry, Indonesia needs to maintain its autonomous space so the region does not transform into an arena for power struggles. In other words, free and active politics is not the art of avoiding a stance; it is the courage to not submit to any bloc while remaining committed to fundamental human values.
Pancasila as a Balancer
The greatest challenge for Indonesian diplomacy today is balancing principles and interests. A nation must be realistic; Indonesia requires trade, investment, technology, export markets, maritime security, and defence cooperation. However, realism without values will cause foreign policy to lose its soul.
This is where Pancasila becomes vital. Pancasila provides the ethical basis to ensure that national interests do not devolve into narrow interests. It reminds us that foreign relations are not just about trade balances, investment contracts, or high-level meetings, but also involve human dignity and the nation’s moral responsibility.
The first principle reminds us that politics must not lose its ethical dimension. In diplomacy, this means Indonesia must view peace not just as a technical matter, but as a moral calling. War is not merely a conflict between states; war is the destruction of families, the hunger of children, mass displacement, and long-term trauma for civilian populations.
The second principle, just and civilised humanity, demands that Indonesia prioritises the protection of civilians. In any conflict, civilian victims must not be treated as mere statistics. They are human beings with the right to life, safety, and the right not to be victims of geopolitical ambitions.
The third principle, the unity of Indonesia, can be read more broadly as respect for the sovereignty and integrity of nations. Indonesia, born from the struggle against colonialism, should be sensitive to all forms of occupation, aggression, and dominance. Respecting the sovereignty of other nations is part of maintaining the same principle for ourselves.
The fourth principle provides direction that conflict resolution must be pursued through dialogue, deliberation, diplomacy, and peaceful mechanisms. While the world may not always be patient with negotiations, war proves that violence rarely solves the root causes. Diplomacy may be slow, but without it, the world is left only with resentment and destruction.
The fifth principle demands attention to the impact of war on the poor. War in one region can drive up the prices of food, energy, fertiliser, and commodities elsewhere. Poor and developing nations often become the indirect victims of great power conflicts. Therefore, Indonesian diplomacy must link the peace agenda with global economic justice. Thus, Pancasila is not merely an ornament for state speeches; it must be the language of diplomacy. It serves as a balancer so that Indonesia is neither morally naive nor politically cynical.