PMII UNIVERSITAS BRAWIJAYA

Pergerakan Mahasiswa Islam Indonesia (PMII) Indonesian Moslem Student Movement) is an independent student organization, established on April 17, 1960, in Surabaya. The overall identity of PMII based on the three movement scopes; intellectual, religiosity, and nationality. This identity become the moral and spiritual strength to interpret the nation life the objective of which is to enforce social justice, implement people sovereignty (democracy) and state unity of republic of Indonesia state (NKRI) is the final form. An Islamic organization, Indonesian Moslem student movement (PMII) convinces that its existence is to manifest the role of khalifatullah fil ardhi (the caliph of the god Allah on the earth ), continue the prophet hood message and become the blessing for the universe. As the Pancasila based organization, PMII processes an intact and proportional nationality commitment, which is actualized through its participation in the nation character building having sense of humanity and justice.
Such integration of understanding of the religion and the nationality above make PMII perform active dialectic with the life of people, nation and state. The real manifestation of the dialectic is the commitment of the organizations over the underlying problems of the society and the humanity, which is often negative impact, resulted from the development process. Categorically, such problem could be classified into: cultural and religious problems; economical leveling and social justice implementation; democratizations civil society empowering and human right enforcement; and environmental awareness. The reality in this picture is very influential to the movement countenance shaping of PMII and the developed orientation, the way of view, philosophical and theological standpoint, cornerstone values, and planned major programs conducted by PMII. The change of fully understood in the frame of pure awareness upon the really, of the belief of cultural tradition and its ritual, of the movement choice and its taking side in the most practical movement of the developed pattern. The meaning revolution of PMII is begun from the discourse growing as the power to keep existence against interventions, co-optations, and hegemony of external mainstream power including what has been developed and ideologized by the state.
The independence discourse then grows and keeps up to undergo metamorphosis to a new independence building. As the attempt to go head to the people power and self mastery, and thereupon grows liberations philosophy, in which the ahlusunnah wal jamaah approach does not becomes a “madzhab”   anymore but merely as a manhaj al fikr (methodology of thinking), with critical studies on the universal value taking a side to civil society, critical study on repressive disquisition developed by the state, and the socialization of civil society empowering as manifestations of open society and prosperity so that free market of ideas become reality in public sphere. This discourse hence turns to be movement mainstream and the cornerstone of the movement institutionally.

PMII, Indonesia and The world
-    Currently, PMII consider Indonesia and the world being handcuffed by the modern capitalism values. The society awareness is confined and directed to one point of capitalism mass culture and modernism positivistic thinking pattern. As a result, the creativity and thinking pattern of human do not grow due to marginalization.
-    The world, particularly Indonesia, is a plural community in the aspect of ethnic, tradition, culture, or belief. As consequence, a frame of thinking granting equal space to either individuals or group of society to develop their own potency and creativity is needed maximally through open and fair dialogue.
-    During the repressive and authoritarian new order ruler with its hegemony design, the public space for Indonesian people was forfeited yanked out by the state power. Accordingly, it resulted in mute culture in the society hence the democratization process was disrupted since the critical attitude was seized.
-    Indonesia people and even the worlds in general are still handcuffed with the religion and tradition dogmatism. As consequence, unintentionally, there are lots or distortions regarding the teaching and the function of religion so that it is very difficult to distinguish which the dogma and which thinking is. Correspondingly, religions turn to be dry and frozen, even it is not rare that religions precisely become hindrance for headway and the humanity values enforcement.

Vision and Mission
The basic visions and mission developed by PMII are constructed from two major bases: Islam and nationality visions. The Islamic vision developed by PMII is inclusive, tolerant, and moderate one while in the case the nationality vision, PMII idealized one democratic, tolerant, nationality life developed based on joint spirit to realize the justice for all elements of the nation-citizenship without any exception.
The Paradigm of PMII
Recalling the social condition mentioned above, so the most realistic paradigm choice for PMII is Transformative critical Paradigm (PKT) to make religions values as the Transformative power against the handcuff and confinement generated from either capitalism, state, religion and others. This paradigm is believed not merely able to analyze but also able to conduct organizing, bridging, and giving orientations to either the group of movement or people. It is expected to able to realize reform to the post-freed society. This PKT was chosen as the effort to bridge the existing feebleness in the critical paradigm at the derivation area of its critical reading over the reality. Hence PKT, is demanded to possess diving instruments that could be utilized by PMII from the philosophical to the practical area.

General Program
1.    To embody alliance without losing any independence while keeping the image of the organization
2.    Creating and establishing criticism in the form of thinking movement, socialization and consolidation of discourse, realizing, empowering, and freeing education, and training and accompanying as well.
3.    Making effort to implement social engineering as penetrating and reordering paradigm and intellectual system backed up with bargaining patterns at mass and state levels, while deconstructions the confining systems of religiosity and culture.
4.    Bridging transformation and implementation of the greatness of struggle with mass oriented transformation to individual, from structural to cultural, from elitism to populism, from state people transformation as the part of social ethical construction.
5.    placing movement philosophy, namely liberation and independence by granting trust to individuals to express, exploit, as well as actualize their own potency without any disrupting from structural suppression, custom and tradition, and from the way of thinking.
6.    Founding theological power with emphasized on the actions of life activities and social attitude system as motivation in moving the history.
7.    Empowering and generating awareness and awaking from internal cultural condition, from the covering domination and hegemony

Target
PMII guards the nations morally as the from taking aside to the real future. The transparency, equality and involvement in the nationality fields constitute efforts in the reaching the target of PMII and its developed paradigm. To attain these targets, more operational process is necessary:
1.    Strategic groups as the power possessing bargaining position either internally or externally
2.    The participation of members, the members’ involvement in the action of PMII is an important item for the longevity of the organization

The Program Strategies
The program strategies in this logic depart form two major components: the first, program of organizational capacity building the aim of which is to strengthen the institution and the institutional entity of PMII such as developing human resources ( management and entrepreneurships training ). The second, internal program trough MAPABA ( the period of a new member acceptance), and PKD ( basic cadre training ), as well as PKL ( advanced cadre training ). To carry out these, PMII utilizes non violence, non-confrontative, and cooperative non co-optation method.

Networks
Today member of PMII are 1.5 million of student spreading in the nation wide of Indonesia ( 19 board in the provincial and 178 branches located in the area of regencies and major cities). The great potential capacity and the institutional network, PMII has, at the further stage will be the primary driver of institution strengthening work and people empowering. In additions, PMII also developed network with various institutions and organizations either governmental, private, or NGOs, in the national and international levels. For instance, PMII often participated in such international activities as in September 1960, PMII attended the constituent meeting of the youth forum in Moscow, in the midst of the 1962 it also attended the Seminar of the World Assembly of Youth (WAY) in Kuala Lumpur. In the same year it managed to present at the festival of participated at The International seminar Studying the problem of Palestine in Cairo, and so forth.

PMII adalah bagian dari sejarah Indonesia. Mulai dari awal proses kemunculannya, proses lahirnya sampai proses perjalanannya hingga sekarang, PMII telah menjadi saksi dari sejarah perjalanan Indonesia. Selain itu, PMII juga sejarah bagi dirinya sendiri. PMII pernah jaya dan pernah terpuruk. PMII pernah bersitegang akibat perdebatan tentang politik praksis dan PMII pernah ditendang dari wilayah strategis. Semua itu bagian dari sejarah yang tak terpisahkan dari perjalanan PMII.
Dalam proses pemunculannya, PMII tidak bisa dipisahkan dari kondisi sosial politik tahun 1950-an. Ketika itu, telah muncul organisasi-organisasi kepemudaan seperti HMI (ketika itu underbow Masyumi) SEMMI (dengan PSII) KMI (dengan PERTI) dan HIMMA (dengan Wasillah). Banyaknya organisasi tersebut, membuat anak-anak NU ingin mendirikan wadah yang bernaung di bawah panji bola dunia. Akhirnya, pada tahun 1955 di dirikanlah IMANU (Ikatan Mahasiswa NU) oleh tokoh-tokoh PP-IPNU. Namun, IMANU tidak berumur panjang. Sebab, PBNU tidak merestui dengan alasan yang sangat logis: “IPNU didirikan baru tanggal 24 Februari 1954 dan dengan pertimbangan waktu, pembagian tugas dan efektifitas organisasi”.
Tetapi sampai pada Kongres IPNU ke 2 (Awal 1957 di pekalongan)dan ke 3 (akhir 1958 di Cirebon) NU masih memandang belum perlu adanya organisasi kemahasiswaan. Baru kemudian pada tahun 1959 IPNU membuat departemen yang kemudian dikenal dengan Departemen Perguruan Tinggi IPNU. Satu tahun kemudian setelah Departemen Perguruan Tinggi IPNU ini dianggap tidak efektif dan tidak cukup menampung aspirasi mahasiswa NU, maka pada Konprensi Besar IPNU (14-16 Maret 1960) di Kaliurang sepakat mendirikan organisasi tersendiri.
Rekomendasi ini dimanfaatkan dengan baik oleh 13 tokoh, yakni; Chalid Mawardi (Jakarta), Said Budairy (Jakarta), M. Shabih ubaid (Jakarta), Makmun Syukri BA. (Bandung), Hilman (Bandung), H. Ismail Makky (Yogyakarta), Munsif Nachrawi (Yogyakarta), Nurilhuda Suady HA. (Surakarta), Laily Mansyur (Surakarta), Abdul Wahab Djailani (semarang), Hisbullah Huda (Surabaya), M. Chalid Marbuko (Malang), dan Ahmad Husein (Makasar). Pada tanggal 14-16 April 1960, mereka menggodok organ baru di TPP Khadijah Surabaya. Akhirnya, tanggal 17 April 1960 lahirlah organisasi mahasiswa NU yang diberi nama Pergerakan Mahasiswa Islam Indonesia (PMII).
Dalam perjalanan selanjutnya, PMII merasa tidak strategis dan mengalami keterbatasan langkah di bawah naungan NU –ketika itu berfusi ke PPP. Maka pada tahun 1972, PMII mendeklarasikan Independensi dari NU dalam ajang Munas di Murnajati. Deklarasi ini terkenal dengan Deklarasi Murnajati. Adapun tim perumus Deklarasi Murnajati adalah; Umar Basalin (Bandung), Madjidi Syah (Bandung), Slamet Efendi Yusuf (Yogyakarta), Man Muhammad Iskandar (Bandung), Choirunnisa’ Yafizhan (medan), Tatik Farikhah (Surabaya), Rahman indrus dan Muiz Kabri (Malang).
Sejauh pertimbangan-pertimbangan yang terekam dalam dokumen historis, sikap independensi itu tidak lebih dari dari proses pendewasaan. PMII sebagai generasi muda bangsa yang ingin lebih eksis dimata masyarakat bangsanya. Ini terlihat jelas dari tiga butir pertimbangan yang melatar belakangi sikap independensi PMII tersebut.Pertama, PMII melihat pembangunan dan pembaharuan mutlak memerlukan insan-insan Indonesia yang berbudi luhur, taqwa kepada Allah SWT, berilmu dan cakap serta tanggung jawab, bagi keberhasilan pembangunan yang dapat dinikmati secara merata oleh seluruh rakyat. Kedua, PMII selaku generasi muda indonesia sadar akan perannya untuk ikut serta bertanggungjawab, bagi keberhasilan pembangunan yang dapat dinikmati secar merata oleh seluruh rakyat. Ketiga, bahwa perjuangan PMII yang senantiasa menjunjung tinggi nilai-nilai moral dan idealisme sesuai deklarasi tawangmangu, menuntut berkembangnya sifat-sifat kreatif, keterbukaan dalam sikap, dan pembinaan rasa tanggungjawab.
Berdasarkan pertimbangan itulah, PMII menyatakan diri sebagai organisasi Independent, tidak terikat baik sikap maupun tindakan kepada siapapun, dan hanya komitmen terhadap perjuangan organisasi dan cita-cita perjuangan nasional yang berlandaskanPancasila.

ø Identitas dan citra diri PMII

APA itu identitas PMII, seperti empat huruf kata ‘PMII’, yaitu Suatu wadah atau perkumpulan organisasi kemahasiswaan dengan label ‘Pergerakan’ yang Islam dan Indonesia yang mempunyai tujuan:
Terbentuknya Pribadi Muslim Indonesia Yang;
Bertaqwa kepada Allah swt
Berbudi luhur
Berilmu
Cakap, dan
Bertanggung jawab dalam mengamalkan ilmu pengetahuannya. (Bab IV AD PMII)
Menuju capaian ideal sebagai mahluk Tuhan, sebagai ummat yang sempurna, yang kamil, yaitu mahluk Ulul Albab.

Kata ‘Pergerakan Mahasiswa Islam Indonesia’ jika diudar lebih lanjut adalah:
Pergerakan bisa didefinisikan sebagai ‘lalu-lintas gerak’, gerak dalam pengertian fisika adalah perpindahan suatu titik dari ordinat A ke ordinat B. Jadi ‘Pergerakan’ melampaui ‘gerak’ itu sendiri, karena pergerakan berarti dinamis, gerak yang terus-menerus. Ilustrasinya demikian, Misalnya seorang Alexandro Nesta menendang bola, mengarahkannya kepada Zambrotta, itu berarti suatu gerakan bola dari Nesta ke Zambrotta (hanya itu). Bandingkan, Nesta menendang bola ke Zambrotta, lalu mengoperkan bola itu kepada Vieri, dengan trik cantik Vieri menendang bola persis di pojok atas kanan gawang dan …… Itu yang namanya pergerakan bola. Kesimpulannya, pergerakan meniscayakan dinamisasi, tidak boleh stagnan (berhenti beraktivitas) dan beku, beku dalaam pengertian kaku, tidak kreatif-inovatif. Prasyarat kreatif-inovatif adalah kepekaan dan kekritisan, dan kekritisan butuh kecerdasan.
Kenapa ‘Pergerakan’ bukan ‘Perhimpunan’?, kalau berhimpun terus kapan bergeraknya….. Artinya bahwa, ‘pergerakan’ bukan hanya menerangkan suatu perkumpulan/organisasi tetapi juga menerangkan sifat dan karakter organisasi itu sendiri.
Mahasiswa adalah sebutan orang-orang yang sedang melakukan studi di perguruan tinggi, dengan predikat sebutan yang melekat, mahasiswa sebagai ‘wakil’ rakyat, agen perubahan, komunitas penekan terhadap kebijaakan penguasa dll
Islam, Agama Islam yang dijadikan basis landasam sekaligus identitas bahwa PMII adalah organisasi mahasiswa yang berlandaskan agama. Karenanya jelas bahwa rujukan PMII adalah kitab suci agama Islam ditambah dengan rujukan selanjutnya, sunnah nabi dan para sahabat, yang itu terangkum dalam pemahaman jumhur, yaitu ahlussunnah waljama’ah. Jadi Islam ala PMII adalah Islam yang mendasarkan diri pada aswaja –dengan varian didalamnya– sebagai landasan teologis (keyakinan keberagamaan).
Indonesia. Kenapa founding fathers PMII memasukkan kata ‘Indonesia’ pada organisasi ini, tidak lain untuk menunjukkan sekaligus mengidealkan PMII sebagai organisasi kebangsaan, organisasi mahasiswa yang berpandangan nasionalis, punya tanggung-jawab kebangsaan, kerakyataan dan kemanusiaan. Juga tidak tepat jika PMII hanya dipahami sebagai organisasi keagamaan semata. Jadi keislaman dan keindonesiaan sebagai landasan PMII adalah seimbang.
(kalo’ mencari organisasi mahasiswa yang nasionalis dan agamis maka pilihan itu jatuh pada PMII)

Jadi PMII adalah pergerakan mahasiswa yang Islam dan yang Indonesia, yang mendasarkan pada agama Islam dan sejarah, cita-cita kemerdekan dan laju perjalanan bangsa ini kedepan.
Islam-Indonesia (dua kata digabung) juga bisa dimaknai Islam yang bertransformasi ke ranah Nusantara/Indonesia, Islam Indonesia adalah Islam lokal –bukan Islam Arab secara persis–, tapi nilai universalitas Islam atau prinsip nilai Islam yang ‘bersinkretisme’ dengan budaya nusantara menjadi Islam Indonesia. Ini adalah karakter Islam PMII yang sejalan dengan ajaran aswaja.