Notes on Indonesian Civil Society

Civil society as an arena and propagator of civility, thereby supporting democratic and
pluralistic policies. (Diamond 1994)
Iwan Sujatmiko on the three civil society discourses in Indonesia:
I. Civil Society I - based on de Tocquevilles concept of civil society
II. Civil Society II - places more emphasis on the independent character of civil
society toward the state (counterweight function) and its ability as a sphere of action to
initialize resistance against repressive regimes.
III. Civil Society III - mix of the two and emphasizes both the horizontal and vertical
aspects of civil society, which Sujatmiko believes is essential to Indonesia.
A.S. Hikam distinguishes between three groups based on different schools of
thought: Hegel, Gramsci and de Tocqueville.
Proponents of the Hegelian approach stress the importance of the middle class for the
growth of civil society and special attention is given to the economic sector. The
Gramscian model focuses on the strengthening of civil society in order to counterbalance
the dominant state ideology (this approach is most favored by NGO activists). The
Tocquevillean paradigm emphasizes the importance of independent organizations and a
civic culture as prerequisites to a democratic conviction.
Different approaches: masyarakat sipil, masyarakat warga, masyarakat madani
Counterbalancing the state: masyarakat sipil / masyarakat warga
This approach follows the Gramscian model of civil society and defines it as voluntary
societal organizations outside the state, which play the role of a balancing power between
the state, individuals, and society in general. Moreover, proponents emphasize the
universality of civil society concept and its applicability in Indonesia, hence its
translation of masyarakat sipil or masyarakat warga/kewargaan , focusing on the term
civil and citizenship. It has no Islamic or religious connotations whatsoever.
Modernist Islamic: masyarakat madani
It clearly refers to an ideal of civil society anchored in Islamic history. It follows the
example of the ancient societal order established in the city of Medina in the seventh
century by the prophet Muhammad. Proponents use the term as something that is
complementary or supplementary to the state.
According to Sujatmiko, this conception fits with the Hegelian approach.Proponents
argue that with Islam being the dominant ideology in Indonesia, it follows that the
foundation of Indonesian values must be drawn from Islam.
New Order on civil society
The NO propagated an integral understanding of the state based on the theories of
Spinoza, Muller and Hegel. Organicism follows the assumption that the state has natural

characteristics and forms a harmonic entity with society, an integral unity with the state
guaranteeing the well-being of its people.