International Journal of Instruction January 2020 Vol.13, No.1
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Diversity for Peace: India's Cultural Spirituality
Cultural and Religious Studies, January 2017, Vol. 5, No. 1, 1-16 doi: 10.17265/2328-2177/2017.01.001 D DAVID PUBLISHING Diversity for Peace: India’s Cultural Spirituality Indira Y. Junghare University of Minnesota, Minneapolis, USA In this age, the challenges of urbanization, industrialization, globalization, and mechanization have been eroding the stability of communities. Additionally, every existence, including humans, suffers from nature’s calamities and innate evolutionary changes—physically, mentally, and spiritually. India’s cultural tradition, being one of the oldest, has provided diverse worldviews, philosophies, and practices for peaceful-coexistence. Quite often, the multi-faceted tradition has used different methods of syncretism relevant to the socio-cultural conditions of the time. Ideologically correct, “perfect” peace is unattainable. However, it seems necessary to examine the core philosophical principles and practices India used to create unity in diversity, between people of diverse races, genders, and ethnicities. The paper briefly examines the nature of India’s cultural tradition in terms of its spirituality or philosophy of religion and its application to social constructs. Secondarily, the paper suggests consideration of the use of India’s spirituality based on ethics for peaceful living in the context of diversity of life. Keywords: diversity, ethnicity, ethics, peace, connectivity, interdependence, spiritual Introduction The world faces conflicts, violence, and wars in today’s world of globalization and due to diversity of peoples, regarding race, gender, age, class, birth-place, ethnicity, religion, and worldviews. In addition to suffering resulting from conflicts and violence arising from the issues of dominance and subservience, we have to deal with evolutionary changes. -
Peace and Dignity: More Than the Absence of Humiliation – What We Can Learn from the Asia-Pacific Region
Peace and Dignity: More than the Absence of Humiliation – What We Can Learn from the Asia-Pacific Region Evelin G. Lindner, M.D., Ph.D. (Dr. med. and Dr. psychol.) Social Scientist Founding President of Human Dignity and Humiliation Studies (HumanDHS, www.humiliationstudies.org/) - affiliated with the University of Oslo, Department of Psychology, Norway (folk.uio.no/evelinl/, [email protected]) - affiliated with the Columbia University Conflict Resolution Network, New York ([email protected]) - affiliated with the Maison des Sciences de l'Homme, Paris - teaching, furthermore, in South East Asia, the Middle East, Australia, and other places globally (www.humiliationstudies.org/whoweare/evelin.php) - watch the introductory lecture "Dignity or Humiliation: The World at a Crossroad," given at the University of Oslo, Norway, on January 2009, at www.sv.uio.no/it/av/PSYC3203-14.1.09.html This paper was written for The Australian Centre for Peace and Conflict Studies: Occasional Papers Series in 2009, however, since this series closed in December 2009, it is published on www.humiliationstudies.org/whoweare/evelin02.php. November 2009 Abstract In an interdependent world, peace is not optional, it is compulsory, if humankind is to survive. Local conflicts, particularly protracted conflicts, are inscribed into, and taken hostage by larger global pressures, and vice versa, and this diffuses insecurity. Peace is more than resolved conflict. What is needed is the pro-active creation of global social cohesion. In an interdependent world, security is no longer attainable through keeping enemies out but only through keeping a compartmentalised world together. How do we, as humankind, keep a disjointed world together in a pro-active way? And how can Asia contribute to this task? This is the topic of this paper. -
Pancasila: Roadblock Or Pathway to Economic Development?
ICAT Working Paper Series February 2015 Pancasila: Roadblock or Pathway to Economic Development? Marcus Marktanner and Maureen Wilson Kennesaw State University www.kennesaw.edu/icat 1. WHAT IS PANCASILA ECONOMICS IN THEORY? When Sukarno (1901-1970) led Indonesia towards independence from the Dutch, he rallied his supporters behind the vision of Pancasila (five principles). And although Sukarno used different wordings on different occasions and ranked the five principles differently in different speeches, Pancasila entered Indonesia’s constitution as follows: (1) Belief in one God, (2) Just and civilized humanity, (3) Indonesian unity, (4) Democracy under the wise guidance of representative consultations, (5) Social justice for all the peoples of Indonesia (Pancasila, 2013). Pancasila is a normative value system. This requires that a Pancasila economic framework must be the means towards the realization of this normative end. McCawley (1982, p. 102) poses the question: “What, precisely, is meant by ‘Pancasila Economics’?” and laments that “[a]s soon as we ask this question, there are difficulties because, as most contributors to the discussion admit, it is all rather vague.” A discussion of the nature of Pancasila economics is therefore as relevant today as it was back then. As far as the history of Pancasila economic thought is concerned, McCawley (1982, p. 103ff.) points at the importance of the writings of Mubyarto (1938-2005) and Boediono (1943-present). Both have stressed five major characteristics of Pancasila economics. These characteristics must be seen in the context of Indonesia as a geographically and socially diverse developing country after independence. They are discussed in the following five sub-sections. -
On the Limits of Indonesia
CHAPTER ONE On the Limits of Indonesia ON July 2, 1998, a little over a month after the resignation of Indonesia’s President Suharto, two young men climbed to the top of a water tower in the heart of Biak City and raised the Morning Star flag. Along with similar flags flown in municipalities throughout the Indonesian province of Irian Jaya, the flag raised in the capital of Biak-Numfor signaled a demand for the political independence of West Papua, an imagined nation comprising the western half of New Guinea, a resource-rich territory just short of Indonesia’s east- ernmost frontier. During the thirty-two years that Suharto held office, ruling through a combination of patronage, terror, and manufactured consent, the military had little patience for such demonstrations. The flags raised by Pap- uan separatists never flew for long; they were lowered by soldiers who shot “security disrupters” on sight.1 Undertaken at the dawn of Indonesia’s new era reformasi (era of reform), the Biak flag raising lasted for four days. By noon of the first day, a large crowd of supporters had gathered under the water tower, where they listened to speeches and prayers, and sang and danced to Papuan nationalist songs. By afternoon, their numbers had grown to the point where they were able to repulse an attack by the regency police, who stormed the site in an effort to take down the flag. Over the next three days, the protesters managed to seal off a dozen square blocks of the city, creating a small zone of West Papuan sovereignty adjoining the regency’s main market and port. -
Bhinneka Tunggal Ika” in Forming Harmony of Multicultural Society
Unconsidered Ancient Treasure, Struggling the Relevance of Fundamental Indonesia Nation Philosophie “Bhinneka Tunggal Ika” in Forming Harmony of Multicultural Society Fithriyah Inda Nur Abida, State University of Surabaya, Indonesia Dewi Mayangsari, Trunojoyo University, Indonesia Syafiuddin Ridwan, Airlangga University, Indonesia The Asian Conference on Cultural Studies Official Conference Proceedings 0139 Abstract Indonesia is a multicultural country consists of hundreds of distinct native ethnic, racist, and religion. Historically, the Nation was built because of the unitary spirit of its components, which was firmly united and integrated to make up the victory of the Nation. The plurality become advantageous when it reach harmony as reflected in the National motto “Bhinneka Tunggal Ika”. However, plurality also issues social conflict easily. Ever since its independence, the scent of disintegration has already occurred. However, in the last decade, social conflicts with a variety of backgrounds are intensely happened, especially which is based on religious tensions. The conflict arises from differences in the interests of various actors both individuals and groups. It is emerged as a fractional between the groups in the society or a single group who wants to have a radically changes based on their own spiritual perspective. Pluralism is not a cause of conflict, but the orientation which is owned by each of the components that determine how they’re viewing themselves psychologically in front of others. “Bhinneka Tunggal Ika” is an Old Javanese phrase of the book “Sutasoma” written by Mpu Tantular during the reign of the Majapahit sometime in the 14th century, which literally means “Diverse, yet united” or perhaps more poetically in English: Unity in Diversity. -
Unity in Diversity in Indian Society Sociology / GE / Semester-II
Unity in Diversity in Indian Society Sociology / GE / Semester-II India is a plural society both in letter and spirit. It is rightly characterized by its unity and diversity. A grand synthesis of cultures, religions and languages of the people belonging to different castes and communities has upheld its unity and cohesiveness despite multiple foreign invasions. National unity and integrity have been maintained even through sharp economic and social inequalities have obstructed the emergence of egalitarian social relations. It is this synthesis which has made India a unique mosque of cultures. Thus, India present seemingly multicultural situation within in the framework of a single integrated cultural whole. The term ‘diversity’ emphasizes differences rather than inequalities. It means collective differences, that is, differences which mark off one group of people from another. These differences may be of any sort: biological, religious, linguistic etc. Thus, diversity means variety of races, of religions, of languages, of castes and of cultures. Unity means integration. It is a social psychological condition. It connotes a sense of one-ness, a sense of we-ness. It stands for the bonds, which hold the members of a society together. Unity in diversity essentially means “unity without uniformity” and “diversity without fragmentation”. It is based on the notion that diversity enriches human interaction. When we say that India is a nation of great cultural diversity, we mean that there are many different types of social groups and communities living here. These are communities defined by cultural markers such as language, religion, sect, race or caste. Various forms of diversity in India: Religious diversity: India is a land of multiple religions. -
Unity in Diversity? How Intergroup Contact Can Foster Nation Building∗
Unity in Diversity? How Intergroup Contact Can Foster Nation Building∗ Samuel Bazziy Arya Gaduhz Alexander Rothenbergx Maisy Wong{ Boston University University of Arkansas RAND Corporation University of Pennsylvania and CEPR February 2018 Abstract Ethnic divisions complicate nation building, but little is known about how to mitigate these divisions. We use one of history’s largest resettlement programs to show how intergroup contact affects long-run integration. In the 1980s, the Indonesian government relocated two million migrants into hundreds of new communities to encourage interethnic mixing. Two decades later, more diverse communities exhibit deeper integration, as reflected in language use and intergroup marriage. Endogenous sor- ting across communities cannot explain these effects. Rather, initial conditions, including residential segregation, political and economic competition, and linguistic differences influence which diverse communities integrate. These findings contribute lessons for resettlement policy. JEL Classifications: D02, D71, J15, O15, R23 Keywords: Cultural Change, Diversity, Identity, Language, Migration, Nation Building ∗We thank Alberto Alesina, Oriana Bandiera, Toman Barsbai, Giorgio Chiovelli, Raquel Fernandez, Paola Giuliano, Dilip Mookherjee, Nathan Nunn, Daniele Paserman, Ben Olken, Imran Rasul and seminar participants at Boston University, George- town University, Harvard University, the Kiel Institute, McGill University, MIT, Notre Dame, University of Colorado Denver, University of Southern California, University -
Decolonization of the Dutch East Indies/Indonesia
Europeans and decolonisations Decolonization of the Dutch East Indies/Indonesia Pieter EMMER ABSTRACT Japan served as an example for the growing number of nationalists in the Dutch East Indies. In order to pacify this group, the Dutch colonial authorities instituted village councils to which Indonesians could be elected, and in 1918 even a national parliament, but the Dutch governor-general could annul its decisions. Many Dutch politicians did not take the unilateral declaration of independence of August 1945 after the ending of the Japanese occupation seriously. Because of this stubbornness, a decolonization war raged for four years. Due to pressures from Washington the Dutch government agreed to transfer the sovereignty to the nationalists in 1949 as the Americans threatened to cut off Marshall aid to the Netherlands. The Dutch part of New Guinea was excluded from the transfer, but in 1963 again with American mediation the last remaining part of the Dutch colonial empire in Asia was also transferred to Indonesian rule. A woman internee at Tjideng camp (Batavia), during the Japanese occupation, in 1945. Source : Archives nationales néerlandaises. Inscription on a wall of Purkowerto (Java), July 24th 1948. Source : Archives nationales néerlandaises. Moluccan soldiers arrive in Rotterdam with their families, on March 22nd 1951. Source : Wikipédia The Dutch attitude towards the independence movements in the Dutch East Indies Modern Indonesian nationalism was different from the earlier protest movements such as the Java War (1825-1830) and various other forms of agrarian unrest. The nationalism of the Western-educated elite no longer wanted to redress local grievances, but to unite all Indonesians in a nation independent of Dutch rule. -
From Custom to Pancasila and Back to Adat Naples
1 Secularization of religion in Indonesia: From Custom to Pancasila and back to adat Stephen C. Headley (CNRS) [Version 3 Nov., 2008] Introduction: Why would anyone want to promote or accept a move to normalization of religion? Why are village rituals considered superstition while Islam is not? What is dangerous about such cultic diversity? These are the basic questions which we are asking in this paper. After independence in 1949, the standardization of religion in the Republic of Indonesia was animated by a preoccupation with “unity in diversity”. All citizens were to be monotheists, for monotheism reflected more perfectly the unity of the new republic than did the great variety of cosmologies deployed in the animistic cults. Initially the legal term secularization in European countries (i.e., England and France circa 1600-1800) meant confiscations of church property. Only later in sociology of religion did the word secularization come to designate lesser attendance to church services. It also involved a deep shift in the epistemological framework. It redefined what it meant to be a person (Milbank, 1990). Anthropology in societies where religion and the state are separate is very different than an anthropology where the rulers and the religion agree about man’s destiny. This means that in each distinct cultural secularization will take a different form depending on the anthropology conveyed by its historically dominant religion expression. For example, the French republic has no cosmology referring to heaven and earth; its genealogical amnesia concerning the Christian origins of the Merovingian and Carolingian kingdoms is deliberate for, the universality of the values of the republic were to liberate its citizens from public obedience to Catholicism. -
Wayang Golek Menak: Wayang Puppet Show As Visualization Media of Javanese Literature
Wayang Golek Menak: Wayang Puppet Show as Visualization Media of Javanese Literature Trisno Santoso 1 and Bagus Wahyu Setyawan 2 {[email protected] 1, [email protected] 2} 1Institut Seni Indonesia Surakarta, Indonesia 2Universitas Sebelas Maret, Surakarta, Indonesia Abstract. Puppet shows developing in Javanese culture is definitely various, including wayang kulit, wayang kancil, wayang suket, wayang krucil, wayang klithik, and wayang golek. This study was a developmental research, that developed Wayang Golek Ménak Sentolo with using theatre and cinematography approaches. Its aims to develop and create the new form of wayang golek sentolo show, Yogyakarta. The stages included conducting the orientation of wayang golek sentolo show, perfecting the concept, conducting FGD on the development concept, conducting the stage orientation, making wayang puppet protoype, testing the developmental product, and disseminating it in the show. After doing these stages, Wayang Golek Ménak Sentolo show gets developed from the original one, in terms of duration that become shorter, language using other languages than Javanese, show techniques that use theatre approach with modern blocking and lighting, voice acting of wayang figure with using dubbing techniques as in animation films, stage developed into portable to ease the movement as needed, as well as the form of wayang created differently from the original in terms of size and materials used. It is expected that the development and new form of wayang golek menak will get more acceptance from the modern community. Keywords: wayang golek menak, development, puppet show, visualization media, Javanese literature, serat menak. 1. INTRODUCTION Discussing about puppet shows in Java, there are two types of puppet shows, namely wayang golek and wayang krucil . -
DEMOCRACY of PANCASILA: the CONCEPT and ITS IMPLEMENTATION in INDONESIA By: Dr
DEMOCRACY OF PANCASILA: THE CONCEPT AND ITS IMPLEMENTATION IN INDONESIA By: Dr. Drs. Anak Agung Gede Oka Wisnumurti, M.Si Faculty of Social and Political Science, Warmadewa University, Denpasar-Bali [email protected] Abstract Today democracy is regarded as the most ideal system of government. Many countries declare themselves to be democracies, albeit with different titles. Democracy in general is a system of government in which sovereignty is in the hands of the people, or is universally said to be government from, by and for the people. In Indonesia the democratic system used is the democracy of Pancasila. Democracy is based on the personality and philosophy of life of the Indonesian nation. Democracy based on Pancasila values, namely; based on the democracy led by the wisdom in the deliberations / representatives, having the concept of one god almighty upholding a just and civilized humanity, to unite Indonesia to bring about social justice for all Indonesians. The basic principle, prioritizing deliberation, with deliberations is expected to satisfy all those who differ, an expectation that is very difficult can be realized in the practice of nation and state. Implementation of Democrazy of Pancasila in the course of the nation's history, often experienced ups and downs. The applied democracy tends to deviate from the basic concept of the state, such as libral, guided, parliamentary and authoritarian practices. The 1998 reform order became the cornerstone of the democratic movement in Indonesia. The transition to a democratic system of government. If the implementation of this Pancasila democracy system can be realized, then Indonesia can be a model in the application of democratic system in governance. -
Kelasxii PPKN BS CRC.Indd
EDISI REVISI 2018 SMA/MA/ SMK/MAK KELAS XII Hak Cipta © 2018 pada Kementerian Pendidikan dan Kebudayaan Dilindungi Undang-Undang Disklaimer: Buku ini merupakan buku siswa yang dipersiapkan Pemerintah dalam rangka implementasi Kurikulum 2013. Buku siswa ini disusun dan ditelaah oleh berbagai pihak di bawah koordinasi Kementerian Pendidikan dan Kebudayaan, dan dipergunakan dalam tahap awal penerapan Kurikulum 2013. Buku ini merupakan “dokumen hidup” yang senantiasa diperbaiki, diperbarui, dan dimutakhirkan sesuai dengan dinamika kebutuhan dan perubahan zaman. Masukan dari berbagai kalangan diharapkan dapat meningkatkan kualitas buku ini. Katalog Dalam Terbitan (KDT) Indonesia. Kementerian Pendidikan dan Kebudayaan. Pendidikan Pancasila dan Kewarganegaraan / Kementerian Pendidikan dan Kebudayaan.-- . Jakarta : Kementerian Pendidikan dan Kebudayaan, 2018 xii, 140 hlm. : ilus. ; 25 cm. Untuk SMA/MA/SMK/MAK Kelas XII ISBN 978-602-427-090-2 (jilid lengkap) ISBN 978-602-427-093-3 (jilid 3) 1. Pendidikan Pancasila dan Kewarganegaraan -- Studi dan Pengajaran I. Judul II. Kementerian Pendidikan dan Kebudayaan 600 Penulis : Yusnawan Lubis dan Mohamad Sodeli Penelaah : Dadang Sundawa, Nasiwan Pe-review : Ujang Suherman Penyelia Penerbitan : Pusat Kurikulum dan Perbukuan, Balitbang, Kemendikbud Cetakan ke-1, 2015 (ISBN 978-602-427-093-3) Cetakan Ke-2, 2018 (Edisi Revisi) Disusun dengan huruf Times New Roman, 12 pt. Kata Pengantar Pendidikan Pancasila dan Kewarganegaraan (PPKn) adalah mata pelajaran yang dirancang untuk membekali siswa dengan keimanan dan akhlak mulia sebagaimana diarahkan oleh falsafah hidup bangsa Indonesia yaitu Pancasila. Melalui pembelajaran PPKn, siswa dipersiapkan untuk dapat berperan sebagai warga negara yang efekƟ f dan bertanggung jawab. Oleh karena itu, dalam mapel ini membahas secara utuh materi Pancasila, Undang-Undang Dasar Negara Republik Indonesia Tahun 1945, Negara Kesatuan Republik Indonesia, dan Bhinneka Tunggal Ika.