How is the discussion about the Cordoba Initiative? Just take a look at the following discussion from New York Times Learning blogs.
Monday, June 25, 2012
The Cordoba Initiative and Its Controversies
It is still obviously remembered the attack of The Twin Tower of World Trade Center in 2011. As the tragedy is still being debated and also controversy, another controversy is there when Imam Faesal with his initiative in building mosque named The Cordoba Initiative. Thus, a big question arises as regards that plan: Should a mosque be built near Ground Zero?
Sunday, June 24, 2012
Let's Discuss: Constitution and Atheism
The Constitution’s preamble states that Indonesia is based on “Ketuhanan Yang Maha Esa”, meaning “Supremacy of the Supreme Being”. That sounds tautologous, but it is a more accurate translation than “Belief in God” since neither “kepercayaan” (belief) nor “pengakuan” (recognition) is mentioned.
Anyway, the idea that every citizen must assent to every statement in a nation’s founding documents is absurd. No one could then point out weaknesses in the Constitution so they would be stuck with it forever!
Fortunately, people in most countries have realized that constitutions are flawed products of history which eventually need completely rewriting or, as in the US and Indonesia, periodically amending.
As an example, the affirmation in the US Declaration of Independence that “all men are created equal” is plainly untrue. Tiger Woods was born with more golfing potential than the rest of us. It would be foolish to deny this just to avoid contradicting the declaration of independence, and sheer cruelty to jail a person for acknowledging Woods’s innate talent.
But, as it happens, the Indonesian Constitution forbids such cruelty in Article 28E paragraph 2, which grants every person the right to freely maintain her beliefs and to express her thoughts and attitudes according to her conscience. In addition, clause 28E paragraph 3 guarantees the freedom of every person to express an opinion, and clause 28F accords every person the right to pass on information through any available media.
So if the present case were to reach the Supreme Court, it would be constitutionally obliged to overturn the verdict against Alexander Aan, who was jailed for declaring himself an atheist.
Moreover, the Constitutional Court should strike down the law allowing only six religions since it contradicts article 28E paragraph 1, which guarantees every person the right to embrace the religion of his/her choice.
Of course in reality no such thing will happen because judges feel no obligation to uphold constitutional rights. They prefer transactional politics and legal horse-trading, just like ministers and politicians. But that does not mean that the Constitution can legitimately be interpreted as supporting religious oppression. It only means it is open to abuse.
***
Should you have your own perspective about the recognition of the atheism in Indonesia, please let us know through email or Follow us on Twitter. This will be great discussion if you can share your idea about this issue.
The article is written by John Hargreaves on The Jakarta Post.
Anyway, the idea that every citizen must assent to every statement in a nation’s founding documents is absurd. No one could then point out weaknesses in the Constitution so they would be stuck with it forever!
Fortunately, people in most countries have realized that constitutions are flawed products of history which eventually need completely rewriting or, as in the US and Indonesia, periodically amending.
As an example, the affirmation in the US Declaration of Independence that “all men are created equal” is plainly untrue. Tiger Woods was born with more golfing potential than the rest of us. It would be foolish to deny this just to avoid contradicting the declaration of independence, and sheer cruelty to jail a person for acknowledging Woods’s innate talent.
But, as it happens, the Indonesian Constitution forbids such cruelty in Article 28E paragraph 2, which grants every person the right to freely maintain her beliefs and to express her thoughts and attitudes according to her conscience. In addition, clause 28E paragraph 3 guarantees the freedom of every person to express an opinion, and clause 28F accords every person the right to pass on information through any available media.
So if the present case were to reach the Supreme Court, it would be constitutionally obliged to overturn the verdict against Alexander Aan, who was jailed for declaring himself an atheist.
Moreover, the Constitutional Court should strike down the law allowing only six religions since it contradicts article 28E paragraph 1, which guarantees every person the right to embrace the religion of his/her choice.
Of course in reality no such thing will happen because judges feel no obligation to uphold constitutional rights. They prefer transactional politics and legal horse-trading, just like ministers and politicians. But that does not mean that the Constitution can legitimately be interpreted as supporting religious oppression. It only means it is open to abuse.
***
Should you have your own perspective about the recognition of the atheism in Indonesia, please let us know through email or Follow us on Twitter. This will be great discussion if you can share your idea about this issue.
The article is written by John Hargreaves on The Jakarta Post.
Tuesday, June 12, 2012
World Hindu Summit in Bali
Bali was chosen as the formation of the world Hindu
organization in line with the signing of the Charter of Bali by the
participants at the meeting of the world Hindu leaders or “World Hindu Summit” in
Denpasar, Bali.
After signing the Charter of Bali, Prof. Dr. Dr.
Made Bakta steering committee chairman of World Hindu Bali Summit said that the
new Hindu organization will be called the “World Hindu Parisadh” or World Hindu
Parisada.
In the Charter of Bali (Bali Charter) that there
are eight points of agreement signed by 200 delegates of Hindu leaders over the
world and the representatives of local scholars from Indonesia.
Devotees present, plan to form a “World Hindu
Parisadh” is one of the eight points of agreement contained in the Charter of
Bali. “The purpose of this organization is to unite all the spiritual activity
and devotion of the Hindus as a whole in the world, to promote human values
that exist in the teachings of Hindu scriptures, especially the value of
Satyam (truth), shivam (wisdom) and Sundaram (purity).
This organization would be pursued to enhance
mutual respect and respect among all religions in the world that can lead to
world harmony.
Bali but believed to be the center of the
formation of Hindu organizations, will also be established Hindu center of the
world (World Hindu Center). It is expected there will be annual conference
regarding this organization in Bali, and there will be more participations
among scholars.
Most of the Hindu leaders were impressed that Hindu-Bali
religion can survive well despite not being the dominant country embraced
Hinduism. Even the Hindu religion can come together and strongly associated
with the culture of Bali.
Monday, June 4, 2012
Let’s Discuss: Whether Tasikmalaya enforcement in implementing sharia law
According
to the regional and autonomy administration law, each region in Indonesia the authority to determine our own
administrative visions. This current issue appeared in the media is the policy from the Mayor of Tasikmalaya East Java in implementing sharia law.
This policy becomes debated as there will be confusion within the society. Firstly, there are two laws that will regulate the society. Secondly, the government of Tasikmalaya even also provides its own sharia law. It is predicted that there will be chaotic condition as the National Polic will be breached by this sharia poloic.
“Law enforcement here will be different from that in Aceh. For example, there will be no canning. This ordinance is aimed more at educating people to live in an Islamic way,” The Tasikmalaya Scretary confirmed to The Jakata Post.
Questions:
This policy becomes debated as there will be confusion within the society. Firstly, there are two laws that will regulate the society. Secondly, the government of Tasikmalaya even also provides its own sharia law. It is predicted that there will be chaotic condition as the National Polic will be breached by this sharia poloic.
“Law enforcement here will be different from that in Aceh. For example, there will be no canning. This ordinance is aimed more at educating people to live in an Islamic way,” The Tasikmalaya Scretary confirmed to The Jakata Post.
Questions:
- Is it really urgent to apply this sharia law in such diverse country?
- If it is yes then, how do the government control the misled laws in that city?
- Do you think the implementation o sharia law will bridge the inteleqtualiay and harmony within the diverse scholoars and activis of interaith movemen,
Adapted from The Jakart Post - Monday 4/6/2012
Sunday, June 3, 2012
KAMI Conference: The MICo, Best Big Five National Service Project
Indonesian Youth Alumni Conference or KAMI Conference
has completed done in 3 June 2012, closed with an activity visiting Sanggar
Akar (alternative school for street children conducted by an NGO concerning
education and culture in South Jakarta). On the KAMI Conference, Malang
Interfaith Dialogue (The Mico) has become one of the best five service
projects. On that occasion, the pilot projects presented before the jury to get
an appraisal well as feedback on this service project.
KAMI Conference was conducted at @america Pacific
Place Jakarta, attended by many visitors as the majority of the American
program alumni. With those youth alumni, the conference there was an
interesting discussion during the question and answer session. The questions
presented include how to order interfaith discussions can get an idea of
common ground without having a conflict, how the response from the community toward
this forum, and so forth.
The presentation lasted about 20 minutes and got
positive responses from visitors. Despite there was a presumption that service
project concerning on interfaith aspect in Malang is not urgent as needed in
areas such as the conflict in Poso, Aceh, or Ambon, but the MICo is able to
participate and as a media in conveying the aspirations and increase mutual
respect and understanding in preventing further religious frictions.
The bog five other service projects in the KAMI Conference
are: promoting green living for wealth in boarding houses of the college
environment, child trafficking, women empowerment in schools, and also English
clinic as an alternative school in the remote areas in Aceh.
Saturday, June 2, 2012
Pancasila for Our Classrooms
Strengthening pluralism, democracy and social
justice as the basic values of the national ideology Pancasila is essential in
developing a multicultural and democratic Indonesia. However since the fall of
Soeharto, Pancasila has become marginalized both as the nation’s reference and
social discourse, even in schools and colleges.
In the midst of widespread corruption, violence
and threats from radicals, evoking Pancasila education in our classrooms is a
must. Rediscovering Pancasila education for our children is urgent to ensure
the future of our nation as we commemorate the 67th anniversary of Pancasila
today.
We cannot avoid the reality that Pancasila and
civic education is highly susceptible to the interests of the incumbent ruler
in maintaining the status quo as happened in the past. Under Sukarno, civic
education was no more than a transmission of his personal political beliefs.
During the New Order, the regime held a monopoly in interpreting Pancasila by
enacting the 36 items of the Pancasila code of conduct. Civic education was
then reduced to a rendition of the regime’s interpretation of Pancasila for
students from primary to university level.
Pancasila education lost its appeal soon after the
New Order regime collapsed. National Education Law No. 23/2003 omitted
Pancasila as a mandatory subject in the national curriculum. As a consequence,
Pancasila now is simply an adjunct to civic education.
In the current curriculum, Pancasila is taught
only in the first quarter of the academic year in the fourth and sixth grade of
elementary schools and a half semester in junior and senior high schools. With
the linear model of the curriculum, it is easy to understand why education
institutions do not take Pancasila seriously. Nowadays, civic education is skewed
to the study of politics, governance and constitutional law, even in primary
schools that should cover only the basic knowledge and put more emphasis on
character education.
The changes to Pancasila and civic education
policies so far have not changed the generally dull characteristics of the
subject. Pancasila and civic education are flooded with too many topics and
dogma but do not encourage critical thinking. Pancasila and civic education are
often taught by teachers with a narrow repertoire, low competency both in basic
knowledge and teaching skills, so that they tend to stick rigidly to the
official curriculum.
The learning process of the subject is therefore
marked by the talk and chalk method, question and answer, or regular drills to
accustom students to ticking the boxes of multiple-choice model tests. It comes
as no surprise then that the subjects of Pancasila and civic education are so
boring, unattractive and unpopular among our students.
Policy makers urgently need to bring Pancasila education
back to schools as the nation’s moral guidance, without having to revive the
old style of teaching.
In my opinion, at elementary-school level,
Pancasila education should focus on character building. At secondary-school
level students can be introduced to politics, governance studies and
constitutional law under the umbrella of Pancasila and civic education. While
at college level, students should learn the subject of Pancasila philosophy, in
which students are given ample room to debate, reexamine and challenge
Pancasila as against other major ideologies in the world.
Teaching Pancasila as the basic national values
should not be monopolized by teachers of the subject of Pancasila education. It
is the responsibility of all teachers to promote Pancasila as values that can
be learned in all subjects, including math, science or even sports. Pancasila
can be taught using the spiral model of curriculum in a continuous way at all
levels of education according to the phases of child development.
Critical literacy derived from critical pedagogy
is compatible to meet this need.
Critical perspectives in Pancasila education are
shown in the ongoing program of critical literacy for the revitalization of
Pancasila education conducted by Sekolah Tanpa Batas and Yayasan Tifa in three
provinces. In the remote village of Waykanan, in the northern part of Lampung,
an uncertified English teacher experimented teaching with Declan Galbraith’s
song, “Tell Me Why”.
A small laptop, instead of a projector and a
screen, and a mini speaker using an electric battery managed to grab the
attention of junior high madrassa (Islamic school) students to follow the
session enthusiastically. While learning English, the students could discuss
the values of solidarity, social awareness and justice as reflected in the
lyrics of the song, the values Pancasila advocates.
Critical pedagogy underlines that teaching is not
just transferring knowledge. Production and reproduction of knowledge must
occur in the classrooms. This can materialize by combining “reading words” and
“reading the world”, reading texts always in context. Texts in critical
literacy can be taken from news, novels, songs, poetry, video clips or films.
Here learning is not conducted in the classic
banking model of education where teachers have the privilege of transferring
knowledge. Instead they serve mainly as facilitators who raise questions for
deep and critical dialogues in Socratic style classes. This approach allows
teachers and students to confront the hidden curriculum, the reality both at
schools and in society that contradict the values of Pancasila.
Rediscovering Pancasila education in critical
perspectives will help us avoid repeating the past mistakes and misuse of
Pancasila to serve the interests of the regime in maintaining the status quo
and to conceal reality. Teachers should be given a broad space to adapt and
negotiate the official curriculum.
Education bureaucrats should respect the
professional discretion of teachers in determining the materials, methods of
teaching and evaluation of the learning process. Only critical and authoritative
teachers can propagate Pancasila education effectively in order to develop our
children as responsible and active citizens in a multicultural, just and
democratic Indonesia.
The article is written by Bambang Wisudo, director of Sekolah Tanpa Batas, a nongovernmental organization concerned of creative and critical education. Original source is from The Jakarta Post.
Friday, June 1, 2012
The MICo, Bridging Religious Diversity in Malang
Malang Inter-faith Community (The MICo) is now being nominated in the KAMI Service Project Competition and Conference Program. The MICo is initiated by three young scholars of American sponsored program: Nurona Azizah (Medical School, Brawijaya University), Sueb, S. Pd (State University of Malang) and Rif'atul Lum'ah (State Islamic University of Malang). All three are alumni of exchange programs funded by the Government of the United States that is IELSP (Indonesia English Language Study Program) in 2011.
KAMI (Community Young Alumni Indonesia) is reserved exclusively for alumni scholarship recipients from the Government of the United States. Each is a study of the U.S. Institute (SUSI), The Indonesian Youth Leadership Program (IYLP), Linking Individuals, Knowledge and Culture (LINC), the ASEAN Young Leadership Program, and Indonesia English Language Study Program (IELSP).This event has several purposes including the development of personality alumni, improving organizational and leadership skills, and enhance mutual understanding in relation to Indonesia and the United States among the participants and the local community.
For this KAMI Service Project Competition and Conference Program consists of four themes. Four themes offered include environmental, community activities, volunteerism, and religious diversity. Into the category of religious diversity, The MICo is as a forum that mediates the dialogue between religious communities in the region of Malang, especially at campuses in Malang. Among the entities included in this forum are students, religious leaders, government officials at the Ministry of Religious Affairs of the Republic of Indonesia, as well as academics.
To PRASETYA Online, Azizah conveyed, Malang is a city where education of various regions in Indonesia. They come from various ethnic, religious and class. Conflicts and frictions could arise if there is no common understanding among tribes, religions and classes. By specializing in religious dialogue forum, The MICo has carried out its program for a month starting February 22 until March 22, 2012. Activities that The MICo held was the first seminar being attended by some religious communities including Islam, Christianity, Catholicism, Hinduism, Buddhism and Confucianism.
The next agenda was a meeting to discuss in more detail the establishment of this The MICo. "If the forum has been formed it will be followed by inter-religious discussion on a regular basis to foster mutual understanding and tolerance," said Azizah to PRASETYA Online. Furthermore, it would be beneficial to minimize friction and conflict that may lead to more severe conditions such as war, terrorism, radicalism, and humiliation.
Among the participants who attended the first seminar held on March 10, 2012 is the representative of the people of Harmony Forum (FKUB) as well as students from UB, UM, UIN and Ma Chung. The conference was attended by over 40 attendances representing the six major religions. Speakers at the occasion were KH, Abdul Karim Udin, SH; H. Pastor Sudjoko Santoso and Drs. John Hadi Susilo, M.Pd.
On programs that have been held, The MICo was elected to the KAMI Service Project Competition and Conference Program will be held at 1 to 3 June 2012 in Jakarta. This activity is organized by the Center for Civic Education Indonesia (CCEI) and is supported entirely by the U.S. Department of State Bureau of Education and Cultural Affairs.
The article is adopted from PRASETYA Online of Brawijaya University Press.
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