This study aims to determine the optimization of the implementation of mediation in the Gorontalo Religious Court. This research is a field research with data collection methods in the form of observations, interviews and documentation. Data's were analyzed using qualitative descriptive. The results of the study found that the implementation of mediation in the Gorontalo Religious Court was not yet fully optimal. Based on the cases decided by the Gorontalo Religious Court in 2016 totaling 1524 and entering the mediation process as many as 87 cases and only 1 case that was successfully mediated (0.1%). Factor failure of the mediation process because the mediation room facilities are still not efficient enough, because the parties to queue, even some mediator judges carry out mediation in the judge's room itself, there is no certified mediator as explained in the Minister of Religion Regulation (PERMA) Number 1 of 2016 about Procedure for Mediation at Court.
Millennial voters are a potential community that is a strategic target for pairs of candidates for regional election contestation to reap the coffers of votes. The campaign approach using religious and ethnic sentiments is an alternative strategy. This study looks at religion and ethnicity influencing millennial voters' voting intentions. The research method uses quantitative methods with multiple linear regression. The research sample was drawn randomly according to the criteria so that the answers to 280 respondents were analyzed. The study results found that religion significantly influenced millennial voter intentions, while ethnicity did not affect millennial voter intentions. Millennial voters tend not to be interested in practical politics. ; Pemilih milenial merupakan komunitas potensial yang menjadi sasaran strategis bagi pasangan calon kontestasi pemilukada untuk meraup pundi-pundi suara. Pendekatan kampanye yang menggunakan sentimen agama dan etnis merupakan strategi alternatif. Penelitian ini melihat agama dan etnisitas yang mempengaruhi niat memilih pemilih milenial. Metode penelitian menggunakan metode kuantitatif dengan regresi linier berganda. Sampel penelitian diambil secara acak sesuai kriteria sehingga dianalisis jawaban dari 280 responden. Hasil penelitian menemukan bahwa agama berpengaruh signifikan terhadap niat pemilih milenial, sedangkan etnisitas tidak mempengaruhi niat pemilih milenial. Pemilih milenial cenderung tidak tertarik pada politik praktis.
Mediation is one of dispute resolution process that is faster and cheap, as well as can give access that is greater to all party to find settlement that satisfy and meet justice sense, however mediation implementation in Padang Religion Court class 1 A slight once that succeed in mediation. Problem formulation namely: 1. How mediation implementation in divorce case as peace effort in Padang Religion Court class 1 A ? 2. Factors any that became supporter and mediation success obstacle in Padang Religion Court class 1 A? Sociological juridical approach law research method (socio legal research). Research result: Padang Religion Court conducted peace effort with mediation way, accordance Perma Number 1 Year 2008. Mediation implementation in divorce case not yet went like a bomb. From 636 case that in mediation for January 2013 to June 2014 only 25 case or 3.9 % only divorce case that succeed mediation. Success as well as mediation failure certainly have supporter factor as well as inhibitory factor, among mediation success supporter factor in Padang Religion Court among others: mediator ability, sociological factor and pisikologis all party, moral and kerohaniaan, and good determination all party. Besides it so happens mediation success obstacle factor in Padang Religion Court among others: eager desire all party to divorce, room that is less conducive, mediator number limitation,one of party would not come, and lack of community understanding about mediation. Keyword: Mediation, settlement, divorce, Religion Court.
Islam is as a universal religion, as a religion for humanity (all humankind), or as a religion for the entire world because of its' mission as rahmatan li al-'alamin. To realize such mission in Indonesian context, education activity is aimed to raise up a multicultural wisdom and global awareness of the pupils, so in next time they will be able to contribute in preservation of heterogenity and to develop it for attaining a prosperious life, besides to face globalization current appropiately. In this case, islamic education has a duty in transfering inclusive-multiculturalism Islamic teachings to students so that they are able to appreciate global values of Islam, like inclusivism, humanism, tolerance, and democracy.Keywords: Islamic Education, Inclusive-multiculturalism, Globalization Islam is as a universal religion, as a religion for humanity (all humankind), or as a religion for the entire world because of its' mission as rahmatan li al-'alamin. To realize such mission in Indonesian context, education activity is aimed to raise up a multicultural wisdom and global awareness of the pupils, so in next time they will be able to contribute in preservation of heterogenity and to develop it for attaining a prosperious life, besides to face globalization current appropiately. In this case, islamic education has a duty intransfering inclusive-multiculturalism Islamic teachings to students so that they are able to appreciate global values of Islam, like inclusivism, humanism, tolerance, and democracy. Keywords: Islamic Education, Inclusive-multiculturalism, Globalization
In 1942, proletarian writer, Takeda Rintarō, was sent from Japan to the Dutch East-Indies (Indonesia) as part of the Sendenbu (propaganda squad), where he led the literature section in the Keimin Bunka Shidōshō (cultural center) in Jakarta. Jawa sarasa documents Takeda Rintaro's activities and cultural experiences in Java, Indonesia, after he returned to Japan in 1944. Most Japanese literature and cultural writings about Nanyō or Nanpō ("South Islands" - South Asia and the Pacific, including Indonesia) from this era reference the concept of Imperialism in Asia. In the pre-war period, stereotypes such as dojin (local primitive) and tōmin (islander) defined South Island people as being lesser than or "other" than the Japanese people. Japanese literary depictions of tropical Eden's and exotic "uncivilized people" reflect similar perceptions and writings by Western authors towards Asia in the 19th century. This paper explores Takeda Rintarō's perspectives of "otherness" in prewar discourses about Indonesia. Through the influence of "The Greater East Asia Co-Prosperity Sphere" propaganda concept, the ideology of "sameness" was becoming a hegemonic cultural idea in Takeda's writings about Indonesia. Conversely, however, Takeda's depiction of the double-occupation of Java, with the political rule of Holland and economic domination of daily life by Chinese immigrants, implied criticism of Japan's administrative policies regarding economic exploitation in Java. Takeda's criticisms of Japanese policy are bedded in his emotion for the nature, culture and people of Indonesia.
Los reyes y emperadores de la Casa de Austria fueron durante siglos los defensores de la religión católica y la Iglesia de Roma. Los monarcas españoles pertenecientes a este linaje hicieron de la defensa de la Fe cristiana un eje esencial de su práctica política, estableciendo un pacto con Dios con un objetivo confeso: una realeza legítima para un planeta católico. Esta alianza será representada en las artes propagandísticamente en las numerosas recreaciones pintadas de la batalla naval de Lepanto, que muestran a Dios, la Virgen y los santos tomando parte en el combate y decidiendo su suerte. Varios cuadros de la Corte de Felipe II dejan entrever las complejas claves dinásticas, espirituales y simbólicas de un momento crucial de la monarquía hispánica. ; For centuries, the Habsburg kings and emperors were defenders of the Catholic religion and the Church of Rome. The Spanish monarchs belonging to this lineage made the defence of the Christian faith a fundamental core of their political practice, establishing a pact with God with a declared objective: legitimate royalty for a Catholic planet. This alliance would be represented as propaganda in the arts in the many painted recreations of the naval battle of Lepanto, showing God, the Virgin and the saints taking part in the combat and deciding its destiny. Various paintings from the Court of Philip II reveal the complex dynastic, spiritual and symbolic keys to a crucial moment for the Hispanic monarchy.
Abstract This study aims to obtain explanations about the implementation of positioning mutation in the government of Soppeng regency. The method which used in this study is descriptive type in purpose to give a fact about the implementation of positioning mutation in the goverment of Soppeng regency in case of appointment the civil servant and find out about the implication of the implementation of positioning mutation in the government of Soppeng regency. Data is analyzed qualitatively. Data collecting technique which is observation and interview library study and documentation. The results of study showed that employees are in accordance with the principles profesionalism among base on competence, work performance, and objective condition only regardless of gender, religion, rece, or groups. Mutation were held in 2016, namely in August in government shows no political implications and administrative governmance. Keywords: mutation, government.
El presente trabajo trata de demostrar que el pronunciamiento en la Galia del césar Juliano contra el emperador legítimo, su primo Constancio II, hijo de Constantino, fue la culminación de un proyecto soñado desde que de niño vivió en directo el asesinato de la mayoría de los miembros de su familia paterna, incluido su padre, en una revuelta de soldados que estaba inspirada por el propio emperador. La amargura de su niñez y juventud, apartado de la corte y en el exilio, sin familiares ni amigos, fue un campo abonado para quienes defendían en distintas ciudades del Imperio y desde puestos de poder los intereses de su familia desaparecida. Entre ellos se encontraba una buena parte de los fi lósofos neoplatónicos y rétores paganos que veían con acritud la persecución de las religiones tradicionales por un emperador cristiano e intolerante. La conjunción de una serie de circunstancias, ajenas en gran parte al propio Juliano, permitió que éste contase con el apoyo militar y político para poder llevar a cabo, una vez enviado a la Galia como césar para defender sus fronteras, el motín que le convirtió primero en Augusto de Occidente y poco después de todo el Imperio. ; Th is work attempts to show that the rebellion in Gaul of the Caesar Julian against the legitimate emperor, his cousin Constantius II, son of Constantine, was the culmination of a project he had dreamed of ever since, as a child, he had witnessed the murders of most members of his father's family, including his father himself, in a revolt by soldiers inspired by the Emperor himself. Th e bitterness of his childhood and youth, kept away from the court and in exile, without family or friends,was fertile ground for those who, in diff erent cities of the Empire and in positions of power, upheld the interests of his dead family. Among these were a good proportion of Neo-Platonic philosophers and pagan rhetoricians who watched bitterly as the traditional religions were persecuted by an intolerant Christian Emperor. Th e conjunction of a series of circumstances, largely beyond the control of Julian himself, meant he received the military and political support so that, once he had been sent to Gaul as Caesar to defend its frontiers, he could carry out the rebellion that made him Emperor, fi rst of the West, and then of the whole Empire.
Political culture, is part of the culture of the society with the characteristics of a more typical. The term includes the issue of legitimacy of political culture, power regulation, government policy-making process, the activities of political parties, the behavior of the state apparatus, and the turmoil of society against the power to rule. Political activity is also entering the world of religious, economic and social activities, personal and social life at large. Thus, political culture directly affects the political life and national decisions regarding the allocation pattern of public resources. No exception to the institution called the pesantren. Political culture in schools to some extent affect the practical political life in the boarding area itself. Pesantren and political parties actually two entities are quite far apart. Pesantren is more synonymous with education which is in contact with science and morality, while the political parties more closely on joint efforts to achieve, maintain, and seize power. Pesantren in daily life is busy with the book review that discusses the views of scholars of classical and modern about the various disciplines of Islamic religion, while political parties busy with preparing the party platform with all the strategies and political tactics to gain power for the sake of advancing the nation and state and the welfare of the people
Nano power diplomacy is a diplomacy done by individuals and small groups, without bargaining and negotiating. Diplomacy without theoretical and scientific approaches, because it is just a small nod (actor unit) that does not carry a real-power set. Nano power diplomacy is an activity that emphasizes sharing of symbols between citizens, person to person direct contact. That is, nano power diplomacy is a diplomacy practice based on socio-cultural relations between people, between cultures, which tries to overcome differences and cultural barriers in building an equitable human community, such as race, ethnicity, customs, language, social level -economy, skin color and differences of trust and religion. A truly initiated diplomacy by the individual, which does not speak of conflict mediation and economic perspective, without bilateral, multilateral and summit meeting typologies, but diplomacy that emphasizes interpersonal communication and public communication. There is no secrecy, hidden agendas and transparencies, because every participant in nano power diplomacy is a human being who is born by a product of the same destiny, namely God the Creator. They multiply, eat and drink of the same type. They also have a lifestyle in much the same way. Finally, they also communicate in more or less the same way and pattern, verbal and non-verbal communication. Thus, human beings are universal beings who have the ability to live in kinship. Below is described the basic assumptions, methodology and notions of nano power diplomacy
Abstract Corruption is a criminal act that breaks and against the state law and the religion law. Due tothe fact that this corruption is not only prohibited by the greatest one God but the effectivelegislation rule as well. Furthermore, the corruption can bring about a loss to all side. Forinstance; being able to make a misery society and country, locking the country economygrowth rapidity, putting in disorder country, being able to bring about a bad image for thecountry on the international people's view, in addition to, being able to cut down the countrythrust level on the international worl eithin doing cooperation, mainly in economy sector. Evenfor further more, the corruption make afraid of all foreigner investors to invest their stock orshare in Indonesia.On the other hand, the corruption can also induce the blocked project being carried out inourselves country as well as can hamper routine's job of the country. Thus the corruption actcan become the cause of the stopped country advance or progress. As a final point, thosecorruptors' re properly given a punishment dealing with their deed. Even a great deal ofsociety group wish those corruptors to be killed out or be given as a death sentence or in otherwords, at least is to be imposed as heavy as punishment in order to making them discourageto redo their deed. As a matter of the fact, this is only an example for other people who want todo what was done by the perpetrators before. In the long run, the corruption level can bedecreased in this our motherland's country.Keywords: the corrupt criminal act constitution, constituonal law, the effectivelegislation rule, Islamic law, Al-Qur'an & Al-Hadist.
This study aims to determine and explore how Islam and Malay as an intertwined entity influence the formation of political institutions in the Sultanate of Palembang, especially influencing the appointment and succession of the Sultan. This study is the result of qualitative research based on a literature review using interpretive analysis techniques. In the practice of Islam in Indonesia, cultural values of non-Islamic religions are maintained and practiced by Islamic entities such as practices in the replacement of the King and Sultan. A theoretical approach to society by looking at the evolution of kings approached to explain the history of state administration and the transition of power, combined with Elite; Political Culture, and Cultural Politics. The results of this study found that the system of appointment and change of power in the Sultanate of Palembang, namely the existence of its characteristics associated with a blend of Malay and Javanese culture. Differences in political culture greatly influence the process of succession that occurs. Malay culture which emphasizes more on its economy in the maritime field and Arabic symbols will be different from Javanese culture which is more agrarian and syncretic. ; Penelitian ini bertujuan untuk mengetahui dan mengeksplorasi bagaimana Islam dan Melayu sebagai entitas yang saling terkait mempengaruhi pembentukan lembaga-lembaga politik di Kesultanan Palembang, terutama yang mempengaruhi pengangkatan dan suksesi Sultan. Penelitian ini adalah hasil penelitian kualitatif berdasarkan tinjauan literatur menggunakan teknik analisis interpretatif. Dalam praktik Islam di Indonesia, nilai-nilai budaya agama-agama non-Islam dipertahankan dan dipraktikkan oleh entitas Islam seperti praktik-praktik pergantian Raja dan Sultan. Melalui pendekatan teoretis tentang masyarakat sosial dengan melihat evolusi raja-raja yang dijadikan pendekatan untuk menjelaskan sejarah ketatanegaraan dan peralihan kekuasaan, dipadukan dengan Elite; Political Culture, dan Cultural Politics. Hasil penelitian ini menemukan bahwa sistem pengangkatan dan pergantian kekuasaan di Kesultanan Palembang, yaitu adanya karakteristik yang terkait dengan perpaduan budaya Melayu dan Jawa. Perbedaan budaya politik sangat mempengaruhi proses suksesi yang terjadi. Budaya Melayu yang lebih menekankan pada perekonomian di bidang maritim dan simbol-simbol Arab akan berbeda dengan budaya Jawa yang lebih agraris dan sinkretis.
