Suchergebnisse

AbstractThis article comes from research, The Study of the National Integrity as Enrichment of Civic Education in College. The purpose of descibing the factors that rigger the failure of the nstionsl integrity, the effors of government and local government, and the implications in the perspective of different religious marriages and SARA issues. Research method using descriptive qualitative design. Researsch subjects or University of Esa Unggul and members Integrity Nation Forum of DKI Jakarta. Data collection using interview instruments. Data analysis techniques focus group discussion (FGD) and trianggulation. The results of research reject the hypotesis of national integrity, failed. Meaning that the natioanl integrity continous to occur and take place. There are barriers to the through biological marriage, that is : (1) to different ethnic and religious differences, (2) fear not accepted, (3) limitations of encounter. While ideological, political, economic, sosio-cultural, defense and security marriage are quite successful. Tolerance, harmonious and mutual respect. The SARA issue is not proven in real action, it only develops in social media (proxy war), and is used for certain political interests. Suggestion : (1) government and local government increase socialization of the national integrity, (2) refining the texbook of civic education with the enrichment and example of the national integrity. Keywords : integrity, nation, SARA AbstrakArtikel ini berasal dari penelitian, Studi Pembauran Bangsa sebagai Pengayaan Pembelajaran Pendidikan Kewarganegaraan di Perguruan Tinggi. Tujuan mendeskripsikan faktor pemicu kegagalan pembauran bangsa, usaha pemerintah dan pemerintah daerah, serta implikasinya dalam perspektif perkawinan beda agama dan isu sara. Metode penelitian menggunakan rancangan diskriptif-kualitatif. Subjek penelitian mahasiswa Universitas Esa Unggul dan anggota Forum Pembauran Kebangsaan DKI Jakarta. Pengumpulan data menggunakan instrumen interview, teknil analisa data focus group discussion (FGD) dan tianggulasi. Hasil penelitian menolak hipotesa pembauran bangsa, gagal, Artinya pembauran bangsa tetap terjadi dan berlangsung. Ada hambatan pembauran bangsa melalui perkawinan biologis, yaitu (1) terhadap beda etnis dan beda agama, (2) rasa takut tidak ditemia, (3) keterbatasan perjumpaan. Sedangkan perkawinan ideologi, politik, ekonomi, sosial budaya, cukup berhasil. Terjadi toleransi, harnonis dan saling menghargai. Isu sara tidak terbukti dalam tindak nyata, hanya berkembang dalam dunia maya di sosial media (proxy war) dan digunakana untuk kepentingan politik tertentu. Saran (1) pemerintah dan pemerintah daerah meningkatkan sosialisai pembauran bangsa (2) menyempurnakan buku ajar Pendidikan Kewarganegaraan dengan pengayaan dan contoh pembauran bangsa. Kata kunci : pembauran, bangsa, SARA

AbstractSome Indonesian prefer to be called democratic, reformist and religious. The facts often appear inconsistent, unbearable and not in accordance with the norm of Pancasila. The purpose of the study tested the theory of Muchtar Lubis forty years ago about six human characters of Indonesia : hypocritical, reluctant to be responsible for his action, feudal, believing in superstition, arstistic and weak character, is still relevant to today's living conditions. Research design using ethnographic approach, to examine the deep perceptions, attitudes, cultures, beliefs and norms of Indonesian people. Location in Taman Mini Indonesia Indah (TMII), sample 33 provincial pavilion communities representating ethnicity, plus ethnic Betawi and four ethnic offspring : Tionghoa, Arab, Indian and Eurpean settlers in DKI Jakarta region. The result of research reinforce the theory of Muchtar Lubis, it turns out six human characters of Indonesia is still relevan to the dynamics of social, cultural, political, economic and ideological. (1) Humans hypocritical, reluctant to be responsible for his actions, weak character, and feudal spirit not sincerely depend the state, artistic human being sincere, while the superstitious believers are only half sincere state depenses. (2) Hypocritical and reluctant to be responsible for his actions, like social conflicts, human belieces superstition, artistic and weak character disagrees social conflict, half of the feudal minded people agree to social conflict. (3) Hypocritical, reluctant to be responsible for his actions and believes superstition dislike community development, should be artistic people, weak character and feudal minded nature a gree the development of society to make a smart, decent and happy income. Keywords : hypocritical, character,feudal. AbstrakSebagianmanusia Indonesia lebih suka disebut demokratis, reformis dan agamis. Fakta sering terlihat penampakan tidak konsisten, tidak amanah dan tidak sesuai dengan norma Pancasila. Tujuan penelitian menguji teori Mochtar Lubis empat puluh tahun lalu tentang enam watak manusia Indonesia :munafik, enggan bertanggung jawab atas perbuatan, percaya tahyul, berjiwa feodal, artisitik dan berkarakter lemah.Apakah masih relevan dengan kondisi kehidupan masa kini.Desain penelitian kualitatif menggunakanpendekatan etnografi. Guna mengkaji mendalam persepsi, sikap, budaya, keyakinan dannorma manusia Indonesia.Lokasipenelitian di Taman Mini Indonesia Indah (TMII), sampel33 komunitas anjungan provinsi mewakili etnis, ditambah etnis Betawi dan empat etnis keturunan: Tionghoa, Arab, India dan Eropa yang bermukimdi wilayah DKI.Hasil penelitian memperkuat teori Mochtar Lubis. Ternyata Enam watak manusia Indonesia masih relevan dengan dinamika sosial, budaya, politik, ekonomi dan ideologi.(1) Manusia munafik, enggan bertanggung jawab atas perbuatan, berwatak lemah dan berjiwa feodal tidak ikhlas bela negara, yang artistik ikhlas bela negara, dan yang percaya tahayul separuhikhlas bela negara. (2) Manusia munafik dan enggan bertanggung jawab atas perbuatan, sukakonflik social,yang percaya tahayul, artisitik dan berwatak lemah tidak setuju konflik sosial,yang berjiwa feodal separuh setuju konflik sosial. (3) Manusia munafik, enggan bertanggung jawab atas perbuatan danpercaya takhayul tidak suka pembangunan masyarakat. Sebaliknya manusia artisitk, berwatak lemah, berjiwa feodal setuju pembangunan masyarakat membuat menjadi cerdas, berpenghasilan layak dan bahagia. Kata kunci : watak, munafik, feodal.

There is no relevance of the direct regional head election system to democracy in the perspective of the Pancasila philosophy. This is the conclusion of the study, measuring the level of relevance of the direct election system for regional heads with democracy in the perspective of the Pancasila philosophy. A reflection of Pancasila education learning in universities. The study analyzed as many as 763 students as respondents who were taking Pancasila Education courses. Analysis of the research ambiguity occurs, the implementation of the regional head election directly received the support of the wider community. However, the philosophy of Pancasila is not inherent in the existence of the essence of the values and norms of Pancasila, the fourth principle of Pancasila "Democracy Led by Wisdom in Representative Deliberations" is philosophically relevant to indirect regional head elections (representative democracy). The negative impact can damage the nation's morale, because money politics often occurs during campaigns, the intention to return capital instantly, so that regional heads are prone to being entangled in corruption, and acts of anarchy often occur as a reaction to disappointment and dissatisfaction. It is recommended that if the democracy of direct regional head elections is still carried out, it is necessary to educate the public's political intelligence and strict law enforcement to handle cases of violations. Keywords: Pilkadasung, democracy, Pancasila philosophy