An “Out-of-the-Box” Tradition for Indonesia’s 81st Independence Day: Philosophically Challenging Established Norms
By: Ali Aminulloh
Traditions often become entrenched not because they are inherently correct, but because they have gone unquestioned for too long. People repeat them, institutions formalize them, and society accepts them as the norm. However, on the evening of August 17, 2026, Syaykh Al-Zaytun paused this routine to pose a critical question: why must the Red and White flag—raised with such honor in the morning—be lowered just a few hours later?
While the Merdeka Palace and government offices held flag-lowering ceremonies, Ma’had Al-Zaytun instead held an independence thanksgiving gathering (*selamatan*) in the courtyard of the Rahmatan lil ‘Alamin Mosque.
It was a new, “out-of-the-box” tradition—a departure from common practice intended to philosophically challenge established norms.
This act of defiance did not manifest through demonstrations, public uproar, or physical confrontation. The Syaykh chose the path of culture, education, and intellectual engagement: sitting together, singing meaningful songs, reflecting on the nation, and giving thanks for 81 years of independence over a *tumpeng* (conical yellow rice dish). This is what the Syaykh termed “philosophical resistance.”
A Thanksgiving Gathering Amidst the Flag-Lowering Tradition
The independence thanksgiving gathering was attended by 81 people, corresponding to the age of the Republic of Indonesia’s independence. The attendees included Syaykh Al-Zaytun, Umi and their family, key figures and officials from the Al-Zaytun Indonesia Islamic Institute, school principals, dormitory supervisors, student organization leaders, staff coordinators, and community representatives.
A *tumpeng* of yellow rice was laid out in the center of the courtyard as a symbol of gratitude. However, before the social gathering began, participants were first invited to sing “Berkibarlah Benderaku” (Wave On, My Flag), the Al-Zaytun March, the Al-Zaytun Indonesia University March, and the March and Hymn of the Tanah AIR Polytechnic (Tanah Al-Zaytun Indonesia Raya).
These songs were not included merely as event filler; the lyrics were treated as a message of advocacy, a motto, and a philosophical statement to be understood and consistently put into practice.
“People usually hold a moment of reflection on the eve of Proclamation Day. Today, we are deepening our understanding following the ceremony commemorating the 81st anniversary of independence, as the day draws to a close,” said Syaykh Dr. Abdussalam Rasyidi Panji Gumilang, M.P.
Syaykh explained that under the Gregorian calendar, the day ends at midnight (00:00). In contrast, under the lunar (Qamariyah) calendar, the new day begins at sunset. Therefore, as sunset approached, Al-Zaytun chose to conclude August 17th by delving into the meaning of independence, rather than by lowering the national symbol.
“The more we reflect on this journey of independence, the more we realize that what the Indonesian nation proclaims in the morning, it violates by the afternoon. Spoken in the morning, violated in the afternoon,” Syaykh remarked.
He noted that in the morning, the Indonesian nation sings a song expressing the resolve for the *Merah Putih* (Red and White flag) to keep waving. Yet, by the afternoon, that very same flag is lowered in an official ceremony involving the state and its apparatus.
The song “Berkibarlah Benderaku” contains the line, “Whoever dares to lower you, your people will rise as one to defend you.” Yet, the very nation that sings this motto participates collectively in the flag-lowering ceremony. “This is a practice devoid of reason, lacking sound logic. From the very beginning, the nation declared that the Red and White flag must fly forever. Yet, at the seat of government, the flag is hoisted in the morning and officially lowered in the evening,” asserted Syaykh.
To Syaykh, a flag is more than just a piece of cloth. It is a *liwa’*—a standard or banner—representing the nation’s honor, sovereignty, spirit, and aspirations. As the state’s banner, the Red and White should remain flying throughout the nation’s life, rather than merely being raised and lowered as part of a ceremonial routine.
Consequently, Syaykh questioned the philosophical basis of this flag-lowering tradition. Even practices that are deeply rooted and institutionalized by the state must be scrutinized if their implementation conflicts with the philosophical messages embedded in the nation’s anthem and motto.
“So, why are we holding this *selamatan* (commemorative gathering) this evening? It is an act of philosophical resistance. Philosophically, we oppose the lowering of the nation’s agreed-upon symbols; they should never be brought down,” he stated.
The yellow rice *tumpeng* served that evening was also imbued with symbolic meaning. Its shape is viewed as representing the tree of life: the base signifies the roots, the middle section the trunk, and the peak the fruit. Syaykh linked this to the consciousness of *Tawhid* (divine oneness), encompassing the concepts of *Rububiyah* (Lordship), *Mulkiyah* (Sovereignty), and *Uluhiyah* (Divinity).
Thus, the gathering was not merely a communal meal; it served as a cultural medium for expressing a stance—a new tradition that does not destroy, but rather building awareness; not imposing one’s will, but inviting the nation to rethink the meaning behind its actions.
“So that we understand the meaning, live out that meaning, and—whenever actions conflict with that meaning—we consistently resist them. This is a form of inspired resistance,” the Syaykh conveyed.
**A “Supra-rational” Challenge to**
**Established Tradition**
The Syaykh’s ideas drew a response from Datuk Imam Prawoto. He viewed the reflection not merely as a critique of the flag-lowering ceremony, but as a national mandate imbued with spirit and vitality.
“My personal response to the message just delivered by our leader, the esteemed Syaykh Al-Zaytun, is that this idea is truly full of spirit,” stated Datuk Imam Prawoto.
In his view, this philosophical resistance revives the awareness that a national ceremony must maintain a cohesive link between words, symbols, and actions. A ceremony should not stop at outward form while the meaning it embodies is ignored.
Ali Aminulloh views Syaykh Al-Zaytun’s line of thought as a form of “supra-rationality” (borrowing a term from Robin Simanullang), as it enables one to perceive matters from a perspective rarely reached by others.
“The Syaykh always interprets things from a different angle, including his critique of the flag-lowering tradition that has become deeply rooted and institutionalized by the state,” said Ali.
According to him, this critique is not baseless. His argument stems from the message of the song *Berkibarlah Benderaku* (Fly High, My Flag). The Red and White—as the nation’s symbol and banner—ought to be kept flying, yet it is explicitly lowered through a formal process carried out by the state and its apparatus.
“This is philosophical resistance—a supra-rational perspective that needs to be cultivated among intellectuals. We need not always accept something simply because it has become tradition; rather, we must have the courage to critique it logically and with a sound basis,” asserted Ali Aminulloh. For Ali, the “out-of-the-box” tradition initiated by the Syaykh is not merely about standing out or being different. Underlying it is a spirit of critical thinking that encourages the community to examine the relationship between symbols, slogans, and actions. Something is not automatically correct simply because it has long been practiced, widely accepted, or organized by state institutions.
Abu Tsabit views the gathering as part of the culture of evaluation consistently fostered by the Syaykh of Al-Zaytun. The Syaykh does not allow activities to pass as meaningless ceremonies; instead, he always invites the entire community to evaluate them and compare them with similar events held elsewhere.
“Today, the Syaykh of Al-Zaytun has invited us to evaluate the event we held this morning. For any event, the Syaykh always conducts an evaluation and encourages us to do the same,” said Abu Tsabit.
He noted that friends arriving from various regions felt happy and grateful to participate in the independence commemoration at Al-Zaytun. They considered the series of activities deeply meaningful, as the events strengthened their sense of national identity and offered a more substantive way to commemorate August 17th.
“To us, activities like this might seem routine because they are held regularly. However, it is not certain that events like those at Al-Zaytun could be organized elsewhere—perhaps due to a lack of facilities or simply a lack of desire to carry them out,” he remarked.
According to Abu Tsabit, the entire series of independence commemorations at Al-Zaytun represents a process of intergenerational civic education. The participation of students ranging from early childhood education (PAUD) to the university level demonstrates that nationalism is not merely taught in the classroom but is instilled through direct experience.
“The event equips children from an early age. Everyone is involved, from preschoolers to adults. It means the entire process serves to deepen the sense of national identity,” he said.
Abu Tsabit also highlighted the Syaykh’s approach to educating children and nurturing the family. Shaykh always reminds us that children should not only be viewed as children, but must be treated as complete human beings who have the potential for intelligence, dignity and a future. Involving children in national activities is part of the process of instilling national awareness from an early age.
Furthermore, Abu Thabit assessed that criticism of the lowering of the flag contained a strong message about the continuity between words and actions. The Indonesian people must not only be good at conveying slogans, but fail to realize them in life. He reminded the message of the Koran, five taquluna ma la taf’alun – why say something that is not done.
“Criticizing the flag which is raised in the morning, but lowered in the afternoon, is the Shaykh’s way of reminding us about the importance of realizing what has been said,” he explained.
According to Abu Thabit, the sharpness of thinking this ran was rooted in the Shaykh’s concern for national issues. Since childhood, he considered Syaykh to have had a strong sensitivity to humanity, nationalism and religiosity. These three values were then developed through education and living together at Al-Zaytun.
“Shaykh really cares about the nation. He has a strong spirit towards humanity, nationalism and religiosity. In the future, the Indonesian nation should have that kind of character,” he stressed.
He added that consistency in maintaining the symbols, mottos and goals of independence is closely related to the ideals of realizing social justice. Social justice and prosperity will not be realized if the nation continues to experience conflict between what is said and what is done.
Dwi Hananto from Central Java views this reflection as the beginning of a new journey in understanding independence. According to him, Shaykh showed extraordinary courage when society in general was still stuck in long-standing habits.
“While people always rely on habits, Shaykh with his courage shows the true truth. Shaykh today re-establishes that philosophy and fights against habits that have departed from true philosophy,” said Dwi Hananto.
He assessed that the flag lowering procession which was carried out in full dress, formal ceremonial procedures and state honors actually showed a conflict between the ceremony and the Red and White philosophical message. It is hoped that the Shaykh’s reflections can be heard and pondered by the Indonesian people so that they become the entry point for changing the nation towards a more advanced and successful state.
Nationalism Enlivened through Education
The most personal response came from Latif WH. He recalled an incident in late 2012 or early 2013 when he was still serving as a Jammas administrator. One morning at around 09.00, he came to Masikhoh to report Jammas developments to the Syaykh. Upon reaching the stairs, Latif saw Syaykh cradling his grandson, Abang Green—who was not yet a year old at the time.
“His left arm held Abang Green, while his right hand pointed toward the flag in front of Masikhoh. Syaykh then sang ‘Berkibarlah Benderaku’ [Fly High, My Flag] in a firm, resolute voice,” Latif recalled.
The sight left him both astonished and deeply moved. There was no ceremony, no stage, no cameras, and no crowd. There was only a grandfather, a grandson, and the Red and White flag fluttering before them.
“In all my life, I had never seen a grandfather tending to and cradling his grandchild in such a manner,” he said.
According to Latif, the experience demonstrated that Syaykh’s nationalism was not a matter of image-building or a mere public performance. Values of nationhood were instilled within the family environment—even in a grandchild who was still an infant.
“The experience I witnessed years ago has evidently had a continuation to this day; it did not simply end at that moment,” Latif remarked.
The story illustrates the continuity between ideas and real life. The criticism regarding the lowering of the flag was not a thought that suddenly emerged on the evening of August 17, 2026. Reverence for the Red and White flag had long been a part of Syaykh’s daily life and had been instilled in the next generation through family upbringing.
The various responses from Datuk Imam Prawoto, Ali Aminulloh, Abu Tsabit, Dwi Hananto, and Latif WH demonstrate that Syaykh’s approach works by inviting the community to move beyond ceremonial routines and toward a deeper understanding of meaning. Traditions must be tested against reason, philosophy, purpose, and their consistency with the values they aim to uphold.
Syaykh likens such inconsistency to someone who spends the morning spinning thread, only to unravel the spun work in the afternoon. Building in the morning, tearing down in the afternoon; erecting in the morning, lowering in the afternoon. Work continues, but never reaches the goal because the results are destroyed by one’s own actions.
This reflection is also associated with the thoughts of historian Arnold Toynbee. According to Shaykh, society does not become primitive simply because it lacks culture. A nation can move towards primitiveness when it has achieved great progress, but fails to develop it, and even destroys that achievement through its own attitudes.
Indonesia once appeared as a pioneer of the independence of the Asian-African nations. The proclamation of 17 August 1945 raised the courage of colonized nations to stand independent. However, this historical glory will lose meaning if Indonesia is unable to maintain harmony between its mottos, thoughts and actions.
Therefore, this philosophical resistance is related to Al-Zaytun’s big idea regarding the revolutionary transformation of boarding school. Education must not only teach children to memorize slogans, but must foster the courage to understand them questioning, and embodying its meaning in daily life.
Through education, the nation’s youth are prepared not to blindly accept habits without reason. They must possess the courage to think critically, challenge the status quo, and propose new approaches that better align with the ideals of independence.
Ultimately, this “out-of-the-box” tradition is not merely a novelty; it is an educational method designed to instill philosophical, national, and social awareness.
As evening approached and the sun began to set, the reflection concluded with a prayer for well-being, a time of fellowship, and the shared enjoyment of *tumpeng* (yellow cone-shaped rice). Yet, the ideas born from that gathering did not vanish with the setting sun.
While the *selamatan* (commemorative gathering) may have been attended by only 81 people, the questions it raised were addressed to the entire Indonesian nation: do we truly understand the symbol we honor each year, or do we merely repeat the ceremony because we no longer dare to question tradition?
An “out-of-the-box” tradition is not about the courage to be different simply for the sake of appearance; it is the courage to remain faithful to the most fundamental meaning. On the evening of August 17, 2026, Al-Zaytun did not merely refuse to lower the flag; it chose to ensure that the meaning of independence was not lowered, folded away, and put into storage once the ceremony ended. For the *Merah Putih* (Red and White) must continue to fly—not only on the flagpole but also within the minds, education, words, and actions of the Indonesian people.
Indonesia, August 18, 2026
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