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ABSTRACTThis article deals with the loss of self-confidence of the Acehnese caused by various unhealthy social, political and economic situations as a result of prolonged conflict coupled with natural disasters and tsunami. The loss of confidence here is related to the loss of ethnicity of the Acehnese people who have been known as successful people in various aspects of human life in the past. The myths of success of the Acehnese people in the past have been denied as non-existent, in fact they have turned negative stereotypes about Acehnese people who have ruined the ethnicity of ravages in the midst of national and global society. That is why the title of this article is to trace the myths of Acehnese success in the past in order to strengthen the ethnicity of Acehnese post conflict and tsunami. The purpose of this paper is to build a collective awareness and confidence that the Acehnese are a successful nation in the past and reject any negative perceptions about the Acehnese who are seen as absolute truth. In other words, this article deals with the need to strengthen the ethnicity of Acehnese in building their success life through a "mirror" of the past success. The method used in this research is descriptive-qualitative method by collecting various data qualitatively and describing various results of descriptive data analysis. The findings show: 1) The need to revive the myths of Acehnese success in the past to build exemplary present or build success through the myth of success. 2) Rejection of negative stereotypes about Aceh and Acehnese people by generalizing negative things that seem to have been attached as the truth. 3) The need to strengthen a culture of success through the myth of past success and build a positive work ethic in the present.Key words: myths of success, Acehnese, strengthening, ethnicity.

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.

is a form of community participation in the early detection, monitoring and early follow-up of PTM risk factors independently and continuously. One of the factors influencing the low level of Posbindu PTM visits is the community's knowledge about the use of Posbindu PTM. If the public's knowledge is less about Posbindu PTM, it will result in an increase in mortality due to PTM. To analyze the relationship between the level of knowledge and the compliance of the productive age community in the use of Posbindu PTM. This study used a descriptive correlational method with a cross sectional approach conducted on 93 samples using a sampling technique that is non probability sampling with a purposive sampling technique. Results: Most of the productive age community in Busung Yeh Kauh had less knowledge level with less compliance level, as many as 50 people (53.8%). The Spearman Rank statistical test results obtained p = 0,000 (<0.05) with a correlation coefficient of 0.855 which means that there is a very strong relationship between the level of knowledge with the compliance of the productive age community in the use of Posbindu PTM. Public knowledge about Posbindu PTM influences compliance with the use of Posbindu PTM. Efforts should be made to increase public education about the importance of utilizing Posbindu non-communicable diseases to reduce mortality due to non-communicable diseases. ; Posbindu PTM adalah wujud peran serta masyarakat dalam kegiatan deteksi dini, monitoring dan tindak lanjut dini faktor risiko PTM secara mandiri dan berkesinambung. Salah satu faktor yang mempengaruhi rendahnya kunjungan Posbindu PTM adalah pengetahuan masyarakat tentang pemanfaatan Posbindu PTM. Pengetahuan tersebut nantinya akan membentuk sikap seseorang baik kearah yang negatif maupun positif, apabila pengetahuan masyarakat kurang mengenai Posbindu PTM maka akan mengakibatkan meningkatnya angka kematian akibat PTM. Untuk menganalisis hubungan tingkat pengetahuan dengan kepatuhan masyarakat usia produktif dalam pemanfaatan Posbindu penyakit tidak menular. Penelitian ini menggunakan metode deskriptif korelasional dengan pendekatan cross sectional yang dilakukan terhadap 93 sampel yang menggunakan teknik sampling yaitu non probability sampling dengan teknik purposive sampling. Sebagian besar masyarakat usia produktif di Banjar Busung Yeh Kauh memiliki tingkat pengetahuan kurang dengan tingkat kepatuhan kurang yaitu sebanyak 50 orang (53,8%). Hasil uji statistik Rank Spearman didapatkan hasil p=0,000 (<0,05) dengan nilai koefisien korelasi 0,855 yang berarti terdapat hubungan yang sangat kuat antara tingkat pengetahuan dengan kepatuhan masyarakat usia produktif dalam pemanfaatan Posbindu penyakit tidak menular. Pengetahuan masyarakat tentang Posbindu PTM mempengaruhi kepatuhan dalam pemanfaatan Posbindu PTM, upaya yang harus dilakukan sebaiknya meningkatkan penyuluhan kepada masyarakat tentang pentingnya memanfaatkan pelayanan Posbindu penyakit tidak menular untuk mengurangi angka kematian yang disebabkan oleh penyakit tidak menular

Burundi is one of the poorest countries in the world that suffered from prolonged ethnic conflict. Conflict between Hutu and Tutsi has brought this country into genocide on 1972 and 1993 that led into 12 years of civil war. Peacemaking effort to end violent conflict in Burundi has gone through three main phases involving regional and international organisations. As result of this peace process, the parties have signed Arusha Peace and Reconciliation Agreement on 28 August 2000. This agreement directly addressed the issue of ethnicity in Burundi and devised a power- sharing arrangement. However, peace is a fragile thing so it's important to build strong foundation for ensuring its sustainability. Peacebuilding efforts are necessary to bring post-conflict recovery and prevent the outbreak of civil war in the future. The role of international community is also needed to support post-conflict peace-building in Burundi.

This paper explain the conspiracy and involvement boss mine (coal) in several provincial elections (regents and governors) in South Kalimantan. As is known, the political landscape of post Soeharto New Order government that gave birth to democracy and radical change in the institutions of power, namely from the centralized power-authoritarian system to a democratic system of government has spawned a democratic transition prolonged until today. In the midst of a prolonged transition to democracy at this time, the arena of democracy has been hijacked and the stage of political and economic power has been controlled by entrepreneurs or local and national capitalist power by doing pesekongkolan between candidates authorities or local authorities that one of them through the local election process. The businessmen are involved as a supplier of funds to the local authorities candidat candidate to win as a form of money politics and transactional politics. In some cases the local elections in South Kalimantan, such as the election of the regent and the governor, political practice as it was very clear and has already become a political culture that is structured and massive post-New Order government.

This paper explains the conspiracy and involvement boss mine (coal) in several provincial elections (regents and governors) in South Kalimantan. As is known, the political landscape of post Soeharto New Order government that gave birth to democracy and radical change in the institutions of power, namely from the centralized power-authoritarian system to a democratic system of government has spawned a democratic transition which was prolonged until today. In the midst of a prolonged transition to democracy at this time, the arena of democracy has been hijacked and the stage of political and economic power has been controlled by entrepreneurs or local and national capitalist power by doing pesekongkolan between candidates authorities or local authorities that one of them through the local election process. The businessmen are involved as a supplier of funds to the local authorities candidate to win as a form of money politics and transactional politics. In some cases the local elections in South Kalimantan, such as the election of the regent and the governor, political practice is utilized with clarity and has already become a political culture that is structured within massive post-New Order government. Therefore, democracy is being woken up in Indonesia after the New Order.

Urgent actions that need to examined agenda now is how to efforts to improve the community political participation, particularly relating to the role of civil society. Paradigm shift from state centered become society centered give a higher probability to the community to continue to and to develop the democracy in this country. As part of national components, youth cannot escape from political and evasive, for all people including the youth is zoon politicon or political creature. Youth becomes one of targets in goals in any election and general election. This is because the youth often still floating, so that it becomes rebutan for candidates and political parties who fought in elections / general election. Besides, focus examined in this post is the role of karangtaruna. Karangtaruna have strong relationships with youths, where are the early karangtaruna can be followed by a youth.The organization has any important to gain political participation of youth.

The problem of this research is how Islam regards the economy Foreign Debt Government of Indonesia and the solution according to Islamic economic perspective. This research was library research. Analysis of data using content analysis. The results of the study revealed that foreign debts are increasing in number every year. The government's foreign debt is a source of development financing is commonly done by developing countries. Indonesian government's foreign debt has been to contain the system of interest, known as riba nasi'ah, riba nasi'ah are in addition to the debt repayment required by donor countries. Thus, in their views of Islam, the government's foreign debt is currently not in accordance with the Qur'an and Hadith. Posts offer a solution formulation of the government's foreign debt in other forms of cooperation permitted under Sharia, such as Mudharabah, Musyarakah, Murabahah, Ijarah and others, can be developed as a form of external financing in the state budgets.

After the Soviet break-up and the Marxist regime collapsed, many of alternative notions emerged in the academic community in Russia, including alternative ideas in the field of International Relations (IR). A number of Russian IR scholars attempted to reconstruct the theories of IR, not just the IR theories that developed in Russia during the era of Marxism, but also against Western IR theories. Although the post-Cold War aspirations to create a distinct national school of International Relations in Russia, but these efforts are not free from the ideology and political goal that directing and guiding Russian foreign policy. Even, IR scholars in Russia have come to shared with the Russian government in terms of building the IR theories with the Russian characteristics, especially in challenging Western hegemony in the social sciences and international relations. This article tries to elaborate three intellectual traditions of international relations that developed in Russia, namely Westernism, Statism, and Civilizationism. Westernizer IR heavily influenced by Western liberalism, Statism more inspired by the realism, while Civilizationism is more of a hybrid between the constructivism and Russian essentialism.

This paper discusses the significance of NGOs in the context of improving social welfare in Indonesia. NGOs are civil society elements that grow in the 1970s, after the government fornm- lated the concept of developmentalism as an ideology of development. In this phase up strategic alliances with the state concerning the development of social welfare and success of the project. In the era of the 1990s, the NGO movement emerged with a strategy that is more opposition to the 1998 reform. While the post-reform effort came back redistribute role of NGOs in the social context has changed. Political openness encourages NGOs to build up new alliances with government and political parties, although this time with a field larger movement. The role of NGOs is not only at the level of empowerment and improvement of social welfare, but as elements that contribute to the creation of Good Governance. This paper concludes that the various shades of transformation that happened, NGOs remain an important element of government as partners in the social wel- fare community.Keywords :. Developmentalism, Good Governance, Civil Society and Paradigm.