The existing literature on Indonesia's foreign policy has excluded the state from the category of an agent which shapes the country's external affairs. This trend certainly ignores the notion that foreign policy is a unique state activity taking place in the interface between domestic and international politics. To fill the gap, this article explores the idea about the family state and looks at its influence on the conduct of Indonesia's international relations. The argument is that the family state pursues order in international society in which sovereignty can be maintained. Indonesia plays the role of an order-maker in Southeast Asia through the Association of South East Asian Nations (ASEAN). The order-oriented actions are displayed by Jakarta's diplomacy to resolve border disputes with neighbouring countries in the region
Reformation became an important moment of democratization in Indonesia. The two important political changes that occur in reformation era are the freedom to establish political parties and the electoral system. Such changes have an impact on the emergence of a coalition phenomenon in Indonesia, because general elections with multiparty systems are unable to produce a majority vote in parliament. This paper aims to map and analyze the dinamic of the political party coalition in Indonesia' presidential election in the reform era within coalition theories by Riker, Katz&Mair and Swaan. Using a qualitative approach and secondary data from media and literature, the main factor that influence the formation of coalitions in the presidential elections in the reform era is political pragmatism. It Political pragmatism makes political partiesparty politics as a cartel party that becomes the agent of the state and employ the resources of the state to ensure their party' survival. Pragmatism ultimately makes the ideology is not a binding factor in building a coalition, but simply to maximize power.
Background: Brucellosis in pigs at East Java Indonesia has not only cause great economic losses due to a decrease in productivity of livestock but also are zoonotic. Infection on free brucelosis pigs were initially begun with the infected pigs both male and female, or the use of superior male pigs together. The elimination of the disease either on a group or population is considered as the most effective way to prevent the spread of the disease in pigs. Prevention efforts mainly addressed to vaccination, sanitary maintenace and government policy. The purpose of this study was to isolated and identified Brucella suis as the causative agent. Material and Methods: The survey area were the pig farm owned by breeder farmers in the area of East Java Indonesia, at Kediri, Malang, Blitar and Probolinggo district. Blood samples obtained were tested with RBT. Pigs are suspected of being infected with Brucella if the RBT was positive that characterized with agglutination in the test results. If RBT was positive, bacteriological examination will be performed, with samples of visceral foetus organ, ie liver, spleen, placenta and amniotic fluid. Isolation and identification of Brucella suis were used Brucella Broth and Brucella Agar, and if the bacteri growthwill be continued with biochemical test ie H2S, urease, citrate, catalase and oxidase test. The positive results of Brucella suis showed positive urease, catalase andoxidase,but negative for citrate and H2S. Results: RBT and bacteriolgical examination showed that 1 sample was positive Brucella suis, and 19 negative. The positive results showed positive urease, catalase and oxidase,but negative for citrate and H2S Conclusion: Based on RBT test and bacteriological examination, there was 1 positive sample of brucellla suis, that is sample coming from Kediri district. Key words: Brucela suis, pig, isolation,identification, zoonotic
In the context of Aceh, the word "Ulama" refers to an Islamic scholar who own boarding school (In Aceh language known as Dayah) or a leader of an Islamic boarding school (known as Teungku Dayah). Ulama become "the backbone" of any social problem and play strategic and influential roles in Acehnese society. However, The Ulama roles have changed in the post-conflict era in Aceh. The assumption that Ulama are unable running their authorities in Acehnese society especially in the post-conflict era. Ideally, their roles are needed in the reconciliation regarding the agents of reconciliation who have authority like the Ulama and are trustworthy by Acehnese society. Therefore, this article aims to discuss the position of Ulama in the process of post-conflict reconciliation in Aceh. To investigate the problem, a descriptive qualitative method was used, where the method is to describe the nature of a temporary situation that occurs when the research is carried out in detail, and then the causes of the symptoms were examined. The data were literature studies, participatory observation, and in-depth interviews. The results of this research showed that during an important period of Aceh's history, the Ulama constantly become guardians that provide a religious ethical foundation for each socio-political change in Aceh, and subsequently they also act as the successor to the religious style that developed in the society. Even the formation and development of the socio-political and cultural system occurred partly on the contribution of the Ulama. The position of Ulama in the process of post-conflict reconciliation in Aceh can be found in four ways. Firstly, knowledge transmission. Secondly, as a legal decision-maker which refers to Sharia law, especially related to the reconciliation process. Thirdly, as a mediator. Fourthly, cultural roles in the form of ritual or ceremonial guides that are carried out when the parties of the conflict have met an agreement to reconcile. ; Dalam konteks Aceh, "Ulama" merujuk pada sosok individu yang memiliki Dayah (pesantren) atau pimpinan Dayah yang terkenal dengan sebutan Teungku Dayah. Pada ranah sosial, Ulama Aceh merupakan "tulang punggung" keputusan dalam berbagai hal. Ulama hadir sebagai kelompok strategis dan berpengaruh dalam kehidupan masyarakat Aceh. Namun, pasca konflik Aceh, telah terjadi dinamika pergeseran peran ulama di Aceh. Ada anggapan bahwa ulama tidak lagi mampu menjalankan otoritasnya dalam masyarakat, terutama pada masa pasca konflik. Padahal idealnya, ulama turut berperan dalam proses rekonsiliasi, mengingat saat ini belum ada agen rekosiliasi yang memiliki otoritas seperti ulama dan benar-benar dapat dipercaya oleh masyarakat Aceh. Oleh karena itu, penelitian ini ingin mendiskusikan tentang posisi Ulama Aceh dalam proses rekonsiliasi pasca konflik. Penelitian ini menggunakan metode deskriptif kualitatif, yaitu suatu metode untuk menggambarkan sifat suatu keadaan yang sementara terjadi pada saat penelitian dilakukan secara detail, dan kemudian berusaha memeriksa sebab-sebab dari gejala tersebut. Data dalam penelitian ini bersumber dari studi pustaka, obeservasi partisipatoris dan wawancara mendalam. Hasil penelitian ini menunjukkan bahwa dalam setiap periode penting seajarah Aceh, ulama selalu hadir sebagai satu kekuatan yang memberi ladasan etis keagamaan bagi setiap perubahan sosial-politik di Aceh, dan selanjutnya ulama bertindak sebagai penerus corak keagamaan yang berkembang dalam masyarakat Aceh. Bahkan pembentukan dan perkembangan sistem sosial-politik dan budaya masyarakat Aceh terjadi sebagian atas kontribusi para ulama. Adapun Posisi ulama dalam proses rekonsiliasi di Aceh pasca konflik dapat dilihat dalam empat hal. Pertama, transmisi pengetahuan. Kedua, sebagai pengambil keputusan hukum yang bersumber dari ajaran Islam, terutama terkait dengan proses rekonsiliasi. Ketiga, sebagai mediator. Keempat, peran kultural yang berupa pemandu ritual atau seremonial yang dilakukan ketika pihak yang bertikai sudah menemukan kata sepakat untuk berdamai.
