International Journal of Advanced Science and Technology Vol. 29, No. 7s, (2020), pp. 2770-2782 Work Ethic Principles Of State Civil Apparatus In The Ministry Of Law And Human Rights Of The Republic Of Indonesia Bobby Briando1, Muhamad Ali Embi2 PhD Student Ghazali Shafie Graduate School of Government, Universiti Utara Malaysia1 Professor College of Law, Government and International Studies Universiti Utara Malaysia2 Abstract In relation to ethnic work ethics, it is important to discuss in relation to cultural reality in work principles. The form of work influences work ethics. In work ethics where humans always develop their creativity in the form of ideas and thoughts. The product of human culture here is value, which can only be understood, lived and defined by humans. In this context, ethnic cultures such as Malay, Minangkabau and Javanese are realities within the institutions of the Ministry of Law and Human Rights of the Republic of Indonesia.. This study wish to describe the principles of work ethics done by Melayu, Mingkau and Javanese people in the Ministry of Law and Human Rights of the Republic of Indonesia. The results of this study stated that: 1) melayu people, they have work ethic called high ”spirit of work”, spirit that is able to lift up the dignity of his people "to sit and stand up at the same height" with the people and with other nations. 2) minangkabau ethnic are very famous for their brain industry during the struggle for independence. The majority of the Minang community adhere to the teachings of Islam; Islam directly teaches us to try / work to achieve a better future. 3) Javanese work principle maintains normalization by the use of fine and sweet grammar. In Javanese philosophy, ajining diri soko lathi means that one's self-esteem depends on the mouth, speech, and language. The words are fluent, sweet, and empan papan (know situation and circumstances) will be pleasing. Keywords: Work Ethics-Ethnic-State Civil Apparatus-Ministry of Law and Human Rights Introduction Ethics and values play quite an important role, especially in the community. Through ethics, there are behaviors, principles, values, which are thought to be true and good from religious, social and civil aspects (Lehman, 2014) Ethics according to Bertens (2000) has several definitions, one of which and is often used is related to behavior, morals, customs and habits. The famous philosopher arirsoteles according to Bertens, used this word ethics in providing an overview related to moral philosophy, namely the science of customs or knowledge of what is usually done). According to Nik Mustapha (2002), full appreciation of workers for work ethics will be able to give birth to workers who are highly disciplined. Workers who give a high commitment will reduce behavioral problems such as ponteng kerja, the intention to stop, ignore the task and not carry out work properly including rasuah behavior. Therefore, the concept of work ethics held by an individual will be able to help the management in aspects of commitment and loyalty to the organization. Work ethics is believed to be able to provide positive feedback about the attitude of a worker in various fields of duty. This includes a person's desire for something to be active and involved, an attitude towards material or non-material rewards and a desire to improve their work. (Cherrington, 1980) There is also writing about work ethics relating to religion and culture. Writing about work ethics based on religion is like Max Weber (1958) who wrote The Protestant Work Ethic (PWE). Max Weber has formulated that there is a relationship between the Protestant Work Ethic and the development of capitalist understanding in Western society. Weber's theory tries to relate the triumph of commerce to Christian religious beliefs. Protestant-Calvinistic beliefs are the originators of the emergence of capitalist ideology. Weber also suggested that the triumph in work and financial power is not merely the triumph of personality but even the triumph of religion (Kidron, 1978) 2770 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC International Journal of Advanced Science and Technology Vol. 29, No. 7s, (2020), pp. 2770-2782 There are so many studies and writing done concerning Work Ethics and its relationship with the philosophy of religion and culture. Let us say, Max Weber (1958), (Briando & Embi, 2019; Briando, Triyuwono, & Irianto, 2017; Megat Arifin & Ahmad, 2016; Pratikto, 2012) Studies and writing can formulated that the work ethics based on the philosophy of religion and culture is believed to be able to execuse one’s attitude in various field of works, including the desire of someone to an activity and the involvement as well as the desire to increase self-efficacy. Although Eastern religious and cultural philosophies are capable of shaping work ethic, there are differences in the moral principles that each Eastern culture and work ethic brings. (Syed Othman, 1989) Researchers who write about work ethic and religion have explained their moral principles. Differences in these moral principles are due to the belief or cultural beliefs such as the analogy highlighted by Abdul Aziz (1991) who stated that: “The differences of moral principles can be explained through the analogy of 6 blind people who wish to know the shape of an elephant, every blind person gives answer that vary because they couldn’t see the figure. Such as all society who do not have moral system based on the Al-Qur’an and Hadith, they could not draw the reality truly because the human thoughts to their perception and the reality” Research conducted by Idris, Ramli, Agustang, & Kesuma (2015) related to bureaucratic ethics based on local wisdom service in Gowa concluded that lay service ethics is still low. This is because bureaucratic services are increasingly far from the values of local wisdom as a moral basis for action. The values or principles of honesty, learning, obedience and persistence which are manifestations of the culture of "siri" na "pace" which are role models in Gowa Regency have not been reflected in the behavior and attitudes of the apparatus in providing public services. Study results conducted by Raga & Derek (2013) regarding the impact of accountability and ethics in lay service delivery from the perspective of the South African country concludes that the Batho Pele principle, which was drafted by the former Minister of Service and Administration in South Africa as a spirit in lay service provision, was welcomed by the people there. Betho Pele is a means to an end. This concept is designed to include private features in lay services, but there are features that are not obliterated from lay services that make it different from the private sector. This concept has had a significant impact on the quality of lay service in South Africa. Another study was conducted by Valentina & Putera (2013) in building elements based on local wisdom in the anti-corruption national integrity system in West Sumatra. The results of the study provide an understanding that the concept of the nagari is a miniature form of a larger government or in other words the village government. Nagari's government is different and has its own uniqueness compared to the village form in general. Nagari spoke about the customs, culture, and autonomy of independent development based on the characteristics of local values recognized and respected by the central government. The results of the study showed that Nagari can make a joint commitment by adopting local cultural values based on the principle of integrity (anti-corruption). This can build unique local integrity by incorporating all elements of its culture through several indicators, namely: (1) efficient and effective lay service provided by the government; (2) Local governments must implement positive regulations and (3) development strategies implemented by local elites. These three indicators will be developed into a model of national integrity system based on local culture. Studies related to the perspective of local wisdom were also reviewed by Jumiati & Saputra (2019) in his article entitled the perspective of lay administration from the perspective of local wisdom. The reviewer stated that the lay administration with the values of western modernity developed so far sometimes made policy makers forget the values of the local wisdom identity they possessed. In practice, it is not always the western administration model that is able to solve common administrative problems in various regions. This is evident from the results of the assessment that local wisdom is able to solve various problems faced by the region. Syed Muhammad Naquib al-Attas (2001) about Western thought explains that Western culture is based on the basis of philosophy and not religion because this is not found in the soul of their experience of being a religion of certainty. They only affirm the basis of the 'theory' which is science or the results of nazari based on conjectures and suspicions and observations of the physical mind that 'may or may not' be 2771 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC International Journal of Advanced Science and Technology Vol. 29, No. 7s, (2020), pp. 2770-2782 true or incorrect. So from that basis such knowledge and the attitude of life that results as a result will not be able to lead to belief. This is of course different from cultural customs which are based on religion and culture as explained in advance that custom is based on 'syara' and 'syara' based on the book of Allah. This is also in line with the view of Al-Qardhawi (1987) which stated that scientists especially those who are Muslims are sometimes very easy to accept Western theories in developing various fields in the economic, political and social fields including in ethical studies.