17,298 research outputs found
Hubungan antara Adversity Intelligence dan Persepsi Mahasiswa terhadap Karir Keguruan dengan Ketertarikan Berkarir Menjadi Guru MahasiswaProgram Studi S1 PTI Universitas Negeri Malang
No full textABSTRAK Indonesia, Anggirda. 2018. Hubungan antara Adversity Intelligence dan Persepsi Mahasiswa terhadap Karir Keguruan dengan Ketertarikan Berkarir Menjadi Guru MahasiswaProgram Studi S1 PTI Universitas Negeri Malang. Skripsi, Program Studi S1 Pendidikan Teknik Informatika, Jurusan Teknik Elektro, Fakultas Teknik, Universitas Negeri Malang.Pembimbing: (I) Dr. Setiadi Cahyono Putro. M.Pd., M.T. (II) Heru Wahyu Herwanto. S. T., M. Kom. Kata Kunci: Adversity Intelligence, Persepsi Mahasiswa terhadap Karir Keguruan, dan Ketertarikan Berkarir Menjadi Guru. Perkembangan dunia pendidikan sudah selayaknya diimbangi dengan peningkatan mutu dan layanan pendidikan di Indonesia. Dengan upaya mempersiapkan calon guru yang kompeten, sudah seharusnya mahasiswa yang dididik menjadi calon guru memiliki ketertarikan berkarir menjadi guru. Ketertarikan berkarir menjadi guru dipengaruhi oleh adversity intelligence dan persepsi mahasiswa terhadap karir keguruan.Adanya faktor-faktor tersebut maka dilakukan penelitian yang berjudul “Hubungan antara Adversity Intelligence (X1) dan Persepsi Mahasiswa terhadap Karir Keguruan (X2) dengan Ketertarikan Berkarir Menjadi Guru (Y) bagi Mahasiswa Program Studi S1 PTI Universitas Negeri Malang”. Metode penelitian yang digunakan yaitu expose facto dengan rancangan penelitian kuantitatif korelasional. Sampel penelitian ini adalah mahasiswa S1 PTI angkatan 2014 sejumlah 130 responden. Tujuan penelitian ini yaitu: (1) mendeskripsikan adversity intelligence (X1), (2) mendeskripsikan persepsi mahasiswa terhadap karir keguruan (X2), (3) mendeskripsikan ketertarikan berkarir menjadi guru (Y) mahasiswa Program Studi S1 PTI Universitas Negeri Malang, (4) mengungkap signifikansi hubungan antara X1 dengan Y, (5) mengungkap signifikansi hubungan antara X2 dengan Y, dan(6) mengungkap signifikansi hubungan antara X1 dan X2 terhadap Y secara simultan. Untuk mengungkap adanya hubungan antara variabel X1 dengan Y maupun X2 dengan Y menggunakan analisis data korelasi parsial. Sedangkan untuk mengungkap hubungan X1 dan X2 secara simultan dengan Y menggunakan regresi ganda. Semua analisa data tersebut dilakukan dengan berbantuan SPSS.Hasil peneiltian diketahui: (1)ketertarikan berkarir menjadi guru dalam kategori yang tinggi; (2)adversity intelligence dalam kategori tinggi; (3)persepsi mahasiswa terhadap karir keguruan dalam kategori tinggi; (4)koefisien korelasi parsial X1 dengan Y sebesar 0,216 (sig.: 0,011 < 0,05); (5)koefisien korelasi parsial X2 dengan Y sebesar 0,221 (sig.: 0,009 < 0,05); dan (6)terdapat hubungan yang positif dan signifikan antara X1 dan X2 terhadap Y secara simultan
‘Komik Indonesia itu Maju’: Tantangan Komikus Underground Indonesia
No full textThis paper illustrates the significance of underground comics in Indonesia in the absence of a national comics industry. Underground comics means that its selling is independent of common marketing channels, and the comics usually have non-conventional graphics and narrative style. The author focuses on the life and works of Athonk, an Indonesian independent comics' artist, bypasses conventional modes of marketing and strengthens the global network of independent comics' artists and fans through internet. Fed up with the absurdity of Indonesian cultural and political life, Athonk is consistently creating stories of contestation between the powerful and powerless with cynicism through his amusing characters and language. The author places Athonk in the context of Indonesia art history, and debate between 'high art' and 'low art' that dominates discussion of art in Indonesia. The situation discredits comics as a 'low art' form which makes it still very far from establishing its position. Ironically, public welcome his art and this motivates him to keep working. This article hopefully will give broader picture about Indonesian comics as a potential art form and expression in the future
Pendidikan Antropologi dan Pembangunan Indonesia
No full textThis article was written in response to a challenge put forth by two non-anthropologists over the role of anthropologists in Indonesian national development. The challenge was made by the late Dr. Y.B. Mangunwijaya (Kompas 24 January 1996) and Dr. Benjamin Lumenta (Kompas 29 January 1996). In fact, a response was given by Prof. Parsudi Suparlan (Kompas3 February 1996) and the author (Republika 2 May 1996). Also related to the matter is an article by Prof. S. Budhisantoso (Republika 24 May 1996).This article is an extension of the author's own article that appeared in Republika of May2, 1996. He finds that his ideas on the role of anthropologists in national development could not be covered adequately in the brief newspaper article, and requires an extended and serious discussion-even more so since the present articles touches upon the anthropological education system in Indonesia, specifically at the Department of Anthropology at the University of Indonesia. Thus, the article brings forth three main points, that is the role of anthropologists in Indonesia, the development of the anthropological education system in Indonesia, and Indonesian development
Kekerasan Militer di Indonesia
No full textThis paper points out that the state defense doctrine based on the military historical experience which is dominated by the Hobbesian paradigm is one of the roots of military violence in Indonesia. The ius ad bellum doctrine principle is not applied in the Indonesian state defense doctrine. Although the application of the ius ad bellum doctrine created a chance to develop a state defense strategy that considers morality as an important aspect, there is nevertheless no military actor in Indonesia paying attention to this matter. Consequently, there is a high tendency to use war instruments immorally. This reality is categorized as military violence. Undoubtedly, military violence can lead to a rise in human rights violations. The author argues that military violence in Indonesia can be minimized by developing a state defense strategy which 1) considers morality as an important aspect; 2) gives priority to exploring all conflict resolution alternatives before using military instruments; and 3) civil society is no longer included in the application of the Indonesian defense strategy
Pergeseran Orientasi Nilai Kultural dan Keagamaan di Indonesia (Sebuah Esai dalam Rangka Mengenang Almarhum Prof. Koentjaraningrat)
No full textThis article is dedicated to the late Prof. Koentjaraningrat. It attempts to trace the history and the source of a concept and method used by Koentjaraningrat in a research and many of his speeches in the period of 1960-70s. The concept is called 'orientasi nilai-budaya'. The author finds that the concept was borrowed from the concept 'value orientation' used by Florence Kluckhohn and Fred Strodbeck, which was printed in their book, Variations in Value Orientation (1961). The concept 'value orientation', was originally stems from the concept 'value', which was once developed by Clyde Kluckhohn, the husband of Florence Kluckhohn, at Harvard University USA. This explanation, according to the author, is important for the student of anthropology in Indonesia. In the final of the article, the author attempts to apply the concept to the socio-cultural changes in contemporary Indonesia, particularly among the members of Islamic community
Kolaborasi dalam Pengelolaan Tiroid di Indonesia: Fokus pada Pencegahan Oftalmopati pada Penyakit Grave
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Perancangan Sistem Informasi Inventori Darah Berbasis Web Pada Palang Merah Indonesia Cabang Bantul
Full text linkABSTRACT - The Indonesian Red Cross Bantul Regency is an institution in the field of health and humanity. During this time information about the availability of blood bags at Red Cross Indonesia Bantul UDD (Blood Donor Unit) minimal facilities such as a website that provides information about the availability of blood bags. This will result in a blood bag search process takes a long time, so it will be not effective any longer in the era of globalization, we need a system that can be integrated with technologies that website. Website chosen as the most appropriate information media, because it can be used at any time and by anyone. In making the website the author uses experimental methods of data collection among others by observation, interviews, library research and documentation. While in the testing unit using waterfall method. Preparation and design of this website using programming languages CSS, JavaScript and PHP. The purpose of making this website is to provide accurate information to the public about the availability of data bags of blood at the Red Cross Indonesia Bantul and facilitate the public to make a reservation blood bagsKeywords: information systems, inventory of blood, the Red Cross Indonesia ABSTRAK - Palang Merah Indonesia Kabupaten Bantul adalah lembaga yang bergerak dibidang kesehatan dan kemanusiaan. Selama ini informasi mengenai ketersediaan kantong darah di Palang Merah Indonesia Bantul UDD (Unit Donor Darah) minim fasilitas pendukung seperti website yang menyediakan informasi tentang ketersediaan kantong darah. Hal ini akan mengakibatkan proses pencarian kantong darah memakan waktu yang cukup lama, sehingga akan menjadi tidak efektif apa lagi pada era globalisasi seperti saat ini, maka dibutuhkan sebuah sistem yang dapat diintergrasikan dengan teknologi yaitu website. Website dipilih sebagai media informasi paling tepat, karena dapat digunakan setiap waktu dan siapa saja. Dalam pembuatan website tersebut penulis menggunakan metode pengumpulan data eksperimental antara lain dengan cara observasi, wawancara, studi pustaka dan dokumentasi. Sedangkan dalam pengujian unit menggunakan metode waterfall. Penyusunan dan perancangan website ini menggunakan bahasa pemrograman CSS, JavaScript dan PHP. Tujuan pembuatan website ini adalah memberikan informasi yang akurat kepada masyarakat luas mengenai data ketersediaan kantong darah di Palang Merah Indonesia Kabupaten Bantul dan memberikan kemudahan masyarakat untuk melakukan pemesanan kantong darahKata kunci: sistem informasi, inventori darah, palang merah indonesi
Makna Modernitas bagi Seniman Seni Rupa Modern Indonesia
No full textIn this article, the author assumes that the clear-cut distinction between modern and traditional arts is merely a form of scientific construction which needs to be re-examined. The political, social and cultural problems underlying the development of modern art, in particular in developing countries are quite different from those in Euro-American countries. Therefore, the artistic expressions are also different and cannot be analyzed in terms of aesthetical standard as developed in the West. The author provides evidences that the modern art in Indonesia has its own discourse. An intensive dialogue' between the traditional and the modern elements is going on. Three cases drawn from three artists are discussed in this article as the example of the ongoing dialogue
Model Rekayasa Iptekdokkes: Penanganan Dini Cerebral Small Vessel Disease serta Aplikasinya pada Multiorgan dan Sistem Tubuh sebagai Upaya Peningkatan Kualitas Sumber Daya Manusia di Indonesia
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In religion’s name: abuses against religious minorities in Indonesia
Full text linkOn February 6, 2011, in Cikeusik, a village in western Java, around 1,500 Islamist militants attacked two dozen members of the Ahmadiyah religious community with stones, sticks, and machetes. The mob shouted, “You are infidels! You are heretics!” As captured on video, local police were present at the scene but many left when the crowd began descending on the Ahmadiyah house. By the time the attack was over, three Ahmadiyah men had been bludgeoned to death.
Ahmad Masihuddin, a 25-year-old Ahmadiyah student, recalled, “They held my hands and cut my belt with a machete. They cut my shirt, pants, and undershirt. I was only in my underwear. They took 2.5 million rupiah (US$270) and my Blackberry [cell phone]. They tried to take off my underwear and cut my penis. I was laying in the fetal position. I tried to protect my face, but my left eye was stabbed. Then I heard them say, ‘He is dead, he is dead.’”
While the Cikeusik attack was particularly gruesome, it is part of a growing trend of religious intolerance and violence in Indonesia. Targets have included Ahmadis (the Ahmadiyah), Baha’is, Christians, and Shias, among others. There have also been cases of Christians in Christian-majority areas preventing Sunni Muslim mosques from being built. Affected individuals have ranged from people with permits to build houses of worship to those seeking to have their actual religion listed on their ID cards, to children bullied by teachers and other pupils at school.
In important respects, Indonesia is rightly touted for its religious diversity and tolerance. Since President Suharto was forced to step down in 1998, after more than three decades in power, inaugurating an era of greater freedom in Indonesia, viewpoints long repressed have emerged into the open. A strong thread of religious militancy is among them. As detailed in this report, the government has not responded decisively when that intolerance is expressed through acts of harassment, intimidation, and violence, which often affect freedom of expression and association, creating a climate in which more such attacks can be expected.
According to the Jakarta-based Setara Institute, which monitors religious freedom in Indonesia, there were 216 cases of violent attacks on religious minorities in 2010, 244 cases in 2011, and 264 cases in 2012. The Wahid Institute, another Jakarta-based monitoring group, documented 92 violations of religious freedom and 184 incidents of religious intolerance in 2011, up from 64 violations and 134 incidents of intolerance in 2010.
In researching this report, Human Rights Watch interviewed 16 members of religious minorities who had been physically assaulted by Islamist militants in seven separate incidents−four of them sustaining serious injuries. Twenty-two others had their houses of worship or own houses burned down in six separate incidents. We also summarize here many more incidents reported in the press or documented by other investigators. In addition to intimidation and physical assaults, houses of worship have been closed, construction of new worship facilities halted, and adherents of minority faiths subjected to arbitrary arrest on blasphemy and other charges.
In most cases, the perpetrators of the intimidation and violence have been Sunni militant groups − described throughout this report as Islamist groups − at times acting with the tacit, or occasionally open, support of government officials and police. Groups that have participated in or supported the targeting of minority religions include: the Islamic People’s Forum (Forum Umat Islam, FUI), the Indonesian Muslim Communication Forum (Forum Komunikasi Muslim Indonesia, known as Forkami), the Islamic Defenders Front (Front Pembela Islam, FPI), Hizbut-Tahrir Indonesia, and the Islamic Reformist Movement (Gerakan Islam Reformis, Garis). These groups are united by their espousal of an interpretation of Sunni Islam that labels non-Muslims, excluding Christians and Jews, as “infidels,” and labels Muslims who do not adhere to what they define as Sunni orthodoxy as “blasphemers.”
The harassment and violence directed at minority religious groups is facilitated by a legal architecture in Indonesia that purports to maintain “religious harmony,” but in practice undermines religious freedom. Indonesia’s 1945 constitution explicitly guarantees freedom of religion, as does the International Covenant on Civil and Political Rights, to which Indonesia is a party. However, the Indonesian government has long enacted, and in recent years strengthened, legislation and regulations that have subjected minority religions to official discrimination and made them extremely vulnerable to the members of the majority community who take the law into their own hands.
In numerous instances documented in this report, harassment and intimidation of minority communities by militant Islamist groups has been facilitated by the active or passive involvement of Indonesian government officials and security forces. These groups have cooperated with, or applied pressure on, local authorities to prevent the issuance of building permits for religious minorities’ houses of worship, sought the removal of religious minority communities to new locations, or to stop them from worshipping in their area altogether. In some cases, Christian churches that have met all of the legal requirements for construction have had their permits revoked by local authorities after pressure from Islamist groups, even in the face of Indonesian Supreme Court decisions ruling the construction legal.
This report also documents incidents in which police failed to take action to prevent violence against religious minorities or provided no assistance in the aftermath of such incidents. Police all too often have been unwilling to properly investigate reports of violence against religious minorities, suggesting complicity with the perpetrators. Nor has the justice system proven to be a defender of religious minorities. In the few cases of violence that have gone to the courts, prosecutors have sought ridiculously lenient sentences for the perpetrators of serious crimes, which the judges seem content to oblige. The exception has been cases construed by authorities as acts of “terrorism,” as with the bombing of a church in Solo, Central Java, on September 25, 2011, in which a suicide bomber died and the wife of its funder is still being prosecuted for money laundering, and an attempt to bomb another church in Serpong in April 2012, in which 19 people were arrested.
Indonesia’s religious minorities also face entrenched discrimination in their dealings with the Indonesian government bureaucracy. During the Suharto era, Indonesians were required to list their religion on their national identification cards, choosing from one of five recognized religions, a practice that discriminated against, and put in an untenable position, followers of hundreds of minority religions. Although the current Population Administration Law gives citizens the choice of whether or not to declare their religious faith on their ID cards, those who wish to declare a faith still must choose from a list of six protected religions. Individuals who do not declare a religion risk being labeled “godless” by some Muslim clerics and officials and subject to possible blasphemy prosecution. In 2012 alone, a self-declared atheist, a Shia cleric, and a spiritualist have all been jailed for blasphemy after listing Islam as their religion on their ID cards.
Indonesian government institutions have also played a role in the violation of the rights and freedoms of the country’s religious minorities. Those institutions, which include the Ministry of Religious Affairs, the Coordinating Board for Monitoring Mystical Beliefs in Society (Badan Koordinasi Pengawas Aliran Kepercayaan Masyarakat, Bakor Pakem) under the Attorney General’s Office, and the semi-official Indonesian Ulama Council, have eroded religious freedom by issuing decrees and fatwas (religious rulings) against members of religious minorities and using their position of authority to press for the prosecution of “blasphemers.”
Indonesia has in recent years made meaningful progress toward strengthening democracy and respect for human rights. Those gains, along with perceptions of Indonesia as a bulwark of a progressive, moderate Islam, have prompted international praise of Indonesia as a model Islamic democracy. For instance, in November 2010, US President Barack Obama, when visiting Jakarta, praised “the spirit of religious tolerance that is enshrined in Indonesia’s constitution, and that remains one of this country’s defining and inspiring characteristics.”
If that reputation is to remain intact, strong and immediate action is needed, including more forceful leadership by Indonesian President Susilo Bambang Yudhoyono to reform the laws and government practices that have facilitated abuses against religious minorities. The Indonesian government needs to meet its obligations to hold accountable police, government officials, and members of groups implicated in the abuses. Indonesia’s reputation as a country “underpinned by the principle of religious freedom and tolerance” can only be realized if the government takes steps to curb the increasing targeting of and discrimination against religious minorities, returning to its founding principles, and fostering a national culture of acceptance and respect for all religious groups
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