Reinterpreting Indonesia’s Relations with the Middle East towards the Era of Society 5.0

This paper aims at opening up opportunities to look for new meanings in Indonesia's relations with Middle Eastern countries, which are no longer a binary opposition, such as the black and white mindset, but are searching for colors and other positive meanings. Many people interpret an entity solely based on a static definition, and it seems monotonous. Deconstruction seeks to offer a new sense through re-actualization, redefinition, and re-interpretation. In general, this paper discusses the "new meaning" of Indonesia's relations with the Middle East. This paper argues that to welcome Society 5.0 through Humanism, both Indonesia and the Middle East share the same opportunity to advance humanism aspects that would apply to that era. Humanism which is being developed, must be controlled by three things: anthropocentric, ecocentric, and theocentric. We need human beings' intelligent role in a society that chooses super-intelligent technology to share ordinary virtues. Hopefully, in the meantime, the Society 5.0 era will bring much help for Indonesia's cooperation with the Middle Eastern countries for a better future for both. This is an open access article under the CC–BY-SA license. Article history Received 2020-04-07 Revised 2020-06-18 Accepted 2021-03-03


Introduction
The foreign cooperation between Indonesia and the Middle East has occurred for many years where private parties and the government are an initiative to be continuously enhanced. The relationship between Indonesia and the Middle East is significant because it highlights the very incredible complexities of the emergence of Islam in Indonesia and provides a fascinating picture of the Middle East's role in Indonesia's Islamic revival movement. The direction of Indonesia's foreign policy and diplomacy in the early days of independence was to gain international recognition of the decolonization process and resist all forms of colonialism worldwide (Ignatius, 1953). In practice, the Indonesian people themselves had established diplomatic relations with neighboring countries. Some countries even have a close relationship with the Indonesian people, especially their leaders. In the early days of independence, countries like Egypt and Arab countries IJISH Vol 4. No.1 April 2021 p. 72-87 Reinterpreting Indonesia's Relations with the Middle East… (Istadiyantha) 73 were excited about their diplomatic relations with Indonesia. Indonesia had received support from the Middle East at its establishment. Indonesian students in several Arab countries who founded the Indonesian Independence Defenders Committee were given help. For instance, the Egyptian Government started on 23 March 1946 and did not contact the Dutch Embassy on matters involving Indonesia's citizens (Kluge, 2019).
Egypt's steps, which were then adopted by other Arab countries, also considered that the Indonesian Independence Defense Committees were temporary members of the Republic of Indonesia entitled to issue a passport certificate. On 18 November 1946, the Arab League recognized Indonesia's independence, and on 15 March 1947 declared de facto and de jure recognition. Support for Indonesia has also been tenaciously maintained by the General Assembly and the UN Security Council (Ariessusanto 1994, 221;Zara, 2016). After the cold war, which became the beginnings of constructionism, a new identity began to evolve. The theoretical review of constructivism's identity is adopted by sociology, which becomes a social construction theory. In other words, Giddens (1988, pp.88) calls this 'the agent-structures duality.' Social construction theory mediates between agent approaches and structures often partly linked to social phenomena analysis. The word duality presupposes that agents' attitudes, which later became non-material structures, have historically constituted standards (Onuf, 2007).
This paper argues that the Middle East's international relations with Indonesia have been deconstructed, leading to cultural adaptation and a perspective on the millennium's development.
Deconstruction occurred as a result of the view (construction) of both sides of the world. That is, the meaning depends not only on the old sense but also on reorganizing, redefining, reinterpreting, and actualizing it. Deconstructions are a form of "rearrangement" or "form of appearance of an unusual building structure" as a theorization used to read this condition (see KBBI, 2016KBBI, , p. 307). 10.26555/ijish.v4i1.2028 In the introduction of the word deconstruction in 1967, Jacques Derrida stated the original aim of Heidegger, Destruction, and abbau (demolition). Heidegger has used the term Destruktion in Being and Time (1927) as not in the sense of Latin, which means destruction or annihilation, but in the sense of demolition, dissolution of layers, and accretion of sediments accumulated by metaphysical traditions. Thus, the closure of primordial experiences which have been accomplished, the first ways of determining the nature of existence, the patterns of guiding it. The meaning, not destruction or annihilation, but dismantling, is also maintained in the Derridian term 'deconstruction. By inserting the syllable-con-in, the term 'destruction' is better expressed in the Heideggerian term of 'deconstruction' (Kakoliris, 2017, p. 51-52). This study aimed at opening up opportunities to look for new meanings in Indonesia's relations with Middle Eastern countries, which are no longer a binary opposition, such as good and black and white, but are searching for diverse and other positive meanings. Many people interpret an entity solely based on a frozen purpose, a static definition, and seem monotonous. Deconstruction seeks to offer a new sense through re-actualization, redefinition, and re-interpretation. In general, this paper discusses the "new meaning" of Indonesia's relations with the Middle East.

The Term of the Middle East
The Middle East is the English name for Southwest Asia, Southeast Europe under Turkish influence. The Middle East includes all countries located south of the Soviet Union and West of Pakistan and Egypt on the African continent. Before Middle Eastern use, the Near East was the most common designation (Bixby, 1992, p. xxii). The Middle East, which has emerged since the Second World War, is used by the British and Americans to name a region mainly located in Southwest Asia and Northeast Africa and can therefore be bounded as a bridge between Europe, Asia, and Africa.
The term the Middle East expands the British army command, which initially included the Suez Canal countries to prepare for war. The term the Middle East became prevalent in that war and nearly replaced more general terms like "Near East" and "Levant" (Dipoyudo, 1981, p. 4 (Goldschmidt, 1979). land, also know the area. Since the past, as a country with a high civilization, invasions often occur in this region's fellow residents and external aggression. As a result, a massive mosaic society emerged, a living museum of the physical forms of belief systems, languages, and cultures (Istadiyantha, 2010, p. 177-190;Tibi, Bassam cited in Ozalp, 2011, p. 11).

The Positive Side of Indonesia's Relations with the Middle East
Concerning political-historic and economic factors, the Middle East is a potential partner for Indonesia's economic and development interests. Ignoring the Middle East area, which has these two essential factors, certainly raises questions. In addition to political and economic factors, cultural factors should improve Indonesia's ties with the Middle East countries, namely a community that is deeply rooted in Islam (Çarkoğ lu et al., 2005). This cultural factor can be a sticky element of both. The Indonesian Muslim community's continuous care for the Middle East Arab countries' problems reveals the cultural connection, which can be an emotional relationship (van der Kroef, 1953).
The Muslim community's concern for the Middle East problems can be seen in the mass protests, especially by the students, through community leaders' statements. Various examples in the Indonesian Muslim community's reaction to foreign policy issues in the Middle East indicate that Muslims pay attention to Middle East issues. Indonesia is very supportive and responsive in its full support of the Islamic problems in the Middle East and its strong solidarity with fellow Muslims outside its own country (Marshall, 2018). However, the large percentage of the Muslim population and their views were unable to control Indonesia's foreign policy stance to stand firm in support of 10.26555/ijish.v4i1.2028 the Middle East. Theoretically, the attention and demands of people on international issues should influence foreign policy in the form of an orientation towards foreign policy, as concrete wordings derived from the relationship between the national interest and the prevailing international situation and the State's power (Plano & Roy, 1979, p.128 Egyptian recognition, the status of Indonesian students studying in Egypt was freed from the Dutch colonial government's control, and Egyptian protection was given to students (Saenong, 2018).
Also, the Syrian state, one of the member states of the Arab League, helped to fight the problems facing Indonesia, which were discussed at the United Nations (UN) in 1947 (Taylor, 1960: 349).
Until finally, the Dutch military aggression in Indonesia had been halted by peaceful negotiations.
However, relations evaluation activities stopped when the Syrian crisis blew up in 2011.
The Arabs' love for the Indonesian people arose in several names that used the name Soekarno.
In Egypt, the name Soekarno was pinned to the road next to Sudan Street. Agouza Kit-Kat area in

Indonesian Attitudes towards the Middle East
Indonesia was considered to have very close ties with both the West and the Arabs. Therefore, the Indonesian citizens are generally very optimistic that the government will take a firm stance so deal of support from the Near East countries at the start of its establishment.

The Progress of Indonesia-Middle East Relations
Saudi Arabia is a potential trading partner to Indonesia in the Middle East region. The total non- Meanwhile, Indonesia's main export products to Saudi Arabia in 2015 were motor vehicles, palm oil; tuna; rubber and rubber products, plywood; paper and paper products; paper pulp; wood charcoal, and textile products. As many as 398 Saudi businessmen participated in the Indonesian interior and design, and other business lines, Saudi Arabia is also interested in cooperating in the construction and construction of textiles.

Deconstruction of Arab-Indonesian Relations through Cultural Deculturation.
This new meaning is intended to explore the positive potential between Indonesia and the Middle East countries; things considered vulnerable are given a particular mark. The competent parties carry out close supervision (see table 1). Over the last decade in Indonesian religious music, Nisa Sabyan and the Sabyan Group were also known to foreign nations like Malaysia and the Middle East because prayers and blessings have new meaning through them.  2). In this case, a new meaning has been given between Nisa Sabyan and Maher Zein. The usual level of popularity of Arabic songs is minimal, but both have shown a distinct impression.
Deculturation is a theory of general cultural transition shifting in the sense of changes in music culture. At the beginning of its presence, Indonesia's music culture also experienced an extended deculturation contact with other cultures, both within and outside Indonesia. These changes may be found in the text, meaning, function, and even musical elements. In Indonesia, performing art has undergone a long acculturation process that originated from another musical performance form; however, it has the same musical features.

Fig 2. Deculturation of Islamic-Arab Culture Music
Deculturation is the newly introduced elements' growth to meet new needs arising from changing circumstances (Kim, 2008). Tambourine music is a type of music from music characterized by Islam, which existed before because it is locally acculturated. Arabic culture, then in a long period tambourine music undergoes a deculturation process that is experiencing changes in the elements of its music to meet the needs of a recent presentation because new situation, then formed modern qasidah music. The anthropological theories above are indeed in line with contemporary qasidah music in Indonesia, such as Islamic music sung by Nisa Sabyan et al.
Modern qasidah music differs from tambourine music, but it comes from tambourine music which is undergoing a process of deculturation. On the one hand, it loses its sacred Islamic values.
On the other hand, it has more exciting entertainment value than tambourine music. The musical poetry could be in Arabic, in Indonesia, and regional languages. In contrast, in tambourine poems used only in Arabic, other than the form of presentation, how to sing, costumes, rigs, etc., there is more entertainment value, even though the song's theme remains in the Islamic corridor. As far as the equipment was concerned, a significant change was made by leaving equipment that was considered very traditional, such as tambourine bass and kempling, replaced by electric bass and drum sets.
Industrial Revolution 1.0 to 5.0, The Industrial Revolution has a significant impact on the world's social, economic, and cultural conditions. It is the result of massive changes in agriculture, production, mining, transportation, and technology. In 1750-1850 the industrial revolution began with the UK, and then it spread to the rest of the world throughout Western Europe, North America, and Japan. The industrial revolution is thus a rapid change in the way the production process is being implemented (the manufacture or increase of an element's practical value), which initially 10.26555/ijish.v4i1.2028 used (traditional) human power to switch to machine tools (modern).
To date, the industrial revolution has reached the fourth, or more commonly, Industry 4.0 generation. As the first-generation process brought about history, science and technology had changed the world when machines superseded man and animal power. The Fourth Industrial Revolution is a notion designed to change human life and work. It is a famous German economist who wrote in his book. In a presentation by the Bandung Institute of Technology (ITB) lecturer, Richard Mengko, who took the source from A.T. Kearney, revealed the Industrial Revolution's history until the fourth generation was finally touched. In this following text, even Japan is rumored to develop the Industrial Revolution 5.0.
As for the four stages of the industrial revolution from the past to the present, including Industry 1.0 (Use of Manufacturing Machinery), the First Industrial Revolution began with steam engines' development at the end of the 18th century, which encouraged mechanization in industrial processes. This revolution has been marked by a history of successful economic upheaval, with a six-fold increase in the average per capita income of countries worldwide over the two centuries following the industrial revolution. Industry 2.0 (Mass production of electric-powered machines) was the Second Industrial Revolution in the early 19th century. In Industry 2.0, the concept of the mass output is implemented using the production of interchangeable parts, the use of electrically powered machines, and the discovery of the idea of industrial standardization. This discovery triggered the emergence of a telephone, a car, a plane, etc., that significantly changed the world's face industry 3.0 (Information Technology and Electronics for Production Automation). The Third Industrial Revolution took place at the beginning of the 20th century. It begins with the use of electronics and information technology to drive a new level of production automation.
The beginning of the Third Generation Industrial Revolution was marked by the emergence of digital technology and the internet. This computer-based automation system no longer controls industrial machines. The effect of the cost of production is less costly. Whereas Industry 4.0 (Integration of the online world with industrial production to increase the efficiency of the value of industrial processes), the fourth Industrial Revolution is taking place at the beginning of 2018, marked by a cyber-physical system. Industrial Revolution 4.0 emphasizes artificial intelligence's ability to better optimize brain operation by creating supercomputers, intelligent robots, driverless vehicles, genetics editing, and neuropathic technology development (Xu et al., 2018). Then, the Industrial Revolution or Society 5.0: The concept of a human-centered and technology-based society is an example of the Japanese government's application in this new civilization phase. The Internet of Things will develop into new wisdom dedicated to enhancing the human capacities to open opportunities to humanity. The internet of things will be new knowledge and will transform big data in every field of life. This change will help people live meaningful lives (Lucas, 2018).
In addition to dealing with time transformation, human beings must also have human values to face life in harmony with one another, even in God's eyes. We can maintain this principle in the The Industrial Revolution 5.0 refers to a condition named post-artificial intelligence or an era following artificial intelligence. Technology developments are so fast, including intelligent robots that are considered a substitute for people's roles (Nagy et al., 2018). It is the background to the birth of Industry 5.0, which can be interpreted as a concept of a human-centered and technologybased society. Industry 5.0 was created because of the problems experienced by Japan. Many believe that the Fifth Revolution will be part of artificial intelligence and combining robots and workers in the workplace. Mark Benioff (the founder of SalesForce CEO) said a crisis of confidence in the technology. In the Fifth Industrial Revolution, we need to restore that confidence, showing that the Industrial Revolution 4.0 brought people out of the industry. In addition to making much profit, the industrial era 5.0 has negative effects on the early stage. The adverse effects include rising unemployment, as many companies lay off workers due to technological use and artificial intelligence. The widening gap between rich and poor is another negative impact. In addition to how machinery is used in production and how we live, Industrial revolution 4.0 and 5.0 will probably work in parallel (Sima et al., 2020).
To welcome the new era of society 5.0 (fig 3), competent parties can formulate typological humanitarian activities between Indonesia and the Middle East, government, private institutions, scientists, and researchers. The purpose of this article is to encourage, bait or initiate other thinking, to explore the possibilities of presenting something that has seemed hidden in public opinion to establish an exciting relationship between both sides.  understand. Fourthly, the significance between content and context. Then, fifthly, customization.
And, sixth, taking control of other people.
Besides, communication with technology is seen as meaningful when people are subjective to intelligent technology. What we need to look at is the emergence of a dependency on superintelligent technologies that can themselves surgically remove basic human skills. It also does not rule out the possibility of developing mediated communication opportunities in Internet data networks with its intelligence. Community 5.0 is also a way to re-humanize people in search of a better meaning of life. According to Bustami, aspects that work together are physical, digital, and biological, complemented by spiritual elements. "Religion is going to re-enter science in the 5.0 industrial revolution" (Bustami, 2019). Consequently, the smart internet's communication features in the cloud's data network system also become a new spirit in creating meaningful communication.
Therefore, innovative technology is no longer only a subject but also an object that extends intelligent people's abilities. That is why we need human beings ' intellectual role in a society that chooses and sorts super-intelligent technology to share ordinary virtues.

Conclusion
Efforts to improve cooperation between Indonesia and Middle East countries require a new meaning or perspective. This meaning is an effort to search for commonly made substances, meaning that there is always a positive side to searching for hidden meanings. The theory of deconstruction provides an opportunity to make new meanings. As a result, public opinion often generalizes that, apart from regions in the Middle East as religious and educational areas, alternative zones can be identified from the Middle East mapping results. To welcome Era 5.0 or Society 5.0 through Humanism, both Indonesia and the Middle East share the same opportunity to advance humanism aspects that would apply to that era. Humanism which is being developed must be controlled by three things: anthropocentric, ecocentric, and theocentric. Inevitably, human communication in this era would be mediated by the smart internet in the big data network system, which should necessarily be a new spirit in creating meaningful communication. Therefore, innovative technology is no longer only a subject but also an object that extends intelligent people's abilities. That is why we need human beings' intelligent role in a society that chooses and sorts super-intelligent technology to share ordinary virtues. Hopefully, the Society 5.0 era will bring much help for the Indonesian's cooperation with the Middle Eastern countries for a better future.