47 research outputs found
In religion’s name: abuses against religious minorities in Indonesia
Get PDFOn 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
Analisis Persekutuan Masyarakat Budaya Adat Lio Dari Aspek Nilai Kekerabatan Desa Detubinga Kecamatan Tanawawo Kabupaten Sikka
Get PDFYulius Dea. Analysis of the Alliance of the Lio Indigenous Cultural Community from the Aspect of Kinship Values in Detubinga Village, Tanawawo District, Sikka Regency. Thesis. Maumere: Social Sciences and Humanities Education. IKIP Muhammadiyah Maumere. Culture is one of the characteristics of Indonesian society. Through culture each person understands and recognizes the culture they have. This is imprinted in the Lio indigenous cultural community. Where the Lio indigenous people are still very strong with their culture and cultural diversity as in the analysis of the Lio traditional cultural alliance examined from the point of view of kinship. In general and in particular the Lio indigenous people still maintain kinship as a very, very meaningful heritage. This is based on the results of research and interviews. Where the author in his research has found that among the indigenous people of Lio they still have a kinship pattern as inherited from their ancestors. In addition, researchers have found that the Lio indigenous people have long built alliances to forge togetherness in living together.Keywors: Lio custom, fellowship and kinshi
Peran Dukungan Keluarga Terhadap Resiliensi Wanita dengan Kanker Payudara Stadium Akhir di Kecamatan Kota Soe: Sebuah Biografi
No full textPenelitian ini adalah penelitian biografi dalam paradigma keperawatan biopsikososial, dari seorang wanita dengan kanker payudara stadium lanjut yang tinggal bersama ayah, ibu, adik, suami, anak-anak, cucu-cucu dan seorang kerabat dari pihak suami. Cakupan informasi dalam penelitian ini adalah sejarah keluarga, masa kecil, masa remaja, masa dewasa beserta tahun-tahun yang dilalui riset partisipan, mulai dari awal merasakan gejala kanker payudara hingga 7 bulan setelah dilakukan masektomi (operasi pengangkatan payudara). Informasi dikumpulkan melalui diskusi, wawancara mendalam (in depth interview), pengambilan gambar, serta observasi kegiatan sehari-hari. Data dianalisis secara naratif dan pembahasannya mencakup dimensi biopsikososial (biologis, psikologis dan sosial) dari riset partisipan. Riset partisipan telah menderita kanker payudara selama 23 tahun, terhitung dari awal munculnya gejala. Seiring waktu, kondisi kesehatan riset partisipan kian memburuk yang disebabkan pembesaran dan pengerasan payudara kirinya. Kondisi ini ditambah dengan minimnya perekonomian keluarga yang menghambatnya untuk melakukan pemeriksaan lebih lanjut di instansi kesehatan yang memiliki fasilitas kesehatan yang lebih lengkap. Dalam pergumulannya ini, riset partisipan dihadapkan dengan berbagai masalah sebagai wujud dari tanggung jawabnya sebagai anak, ibu, kakak dan istri. Berbagai permasalahan tersebut menuntutnya untuk menyesuaikan diri dengan penyakitnya tidak hanya secara fisik, tetapi juga secara psikologis dan sosial yang dipengaruhi oleh faktor spiritual dan kultural atau budaya. Proses ini mampu dijalani oleh riset partisipan karena ia didukung oleh anggota keluarga yang tinggal bersamanya, beserta kenalan-kenalan dan beberapa tetangga, sehingga riset partisipan tetap mampu ‘berdansa di tengah badai’. Dukungan yang diperlihatkan oleh keluarga dan handai taulan berupa dukungan informasional, dukungan penilaian, dukungan instrumental dan dukungan emosional. Adanya dukungan-dukungan ini memaksimalkan resiliensi riset partisipan, sehingga ia dapat mengatasi tekanan internal maupun eksternal, sehingga ia mampu melanjutkan kehidupannya
"Mangaranto" Musik Program untuk Piano, Flute, dan Taganing
Get PDF“Mangaranto” Musik Program untuk Piano, Flute, dan Taganing, sebuah komposisi musik program yang menceritakan tentang pengalaman penulis. Komposisi ini terdiri dari tiga bagian, yaitu Hasian, Hu Hilala Dao, dan Tolu Parompuan. Setiap bagiannya menggambarkan hal-hal yang dialami saat penulis dan keluarganya harus terpisah karena merantau. Dengan adanya komposisi ini, penulis ingin menyampaikan pesan bahwa merantau bukanlah hal yang buruk atau menakutkan untuk dijalani, namun merantau merupakan hal baik yang juga berguna untuk diri sendiri, keluarga maupun orang lain. Merantau untuk menempuh pendidikan yang lebih baik adalah proses perjalanan kita untuk meraih mimpi dan di situlah kita belajar untuk berkembang, beradaptasi dengan kondisi yang kadangkala tidak sesuai dengan harapan, berani mengambil risiko, menyelesaikan masalah seorang diri dan menjadi pribadi yang mandiri. Metode penelitian yang digunakan penulis yaitu metode penelitian kualitatif. Sumber data yang didapat penulis berasal dari wawancara bersama ibu dan kedua kakak serta kejadian-kejadian yang dialami sehari-hari.“Mangaranto” Program Music for Piano, Flute, and Taganing, a musical composition program that tells about the author's experiences. This composition consists of three parts, namely Hasian, Hu Hilala Dao, and Tolu Parompuan. Each part describes things that were experienced when the writer and his family had to be separated due to wandering. With this composition, the author wants to convey the message that wandering is not a bad or scary thing to do, but wandering is a good thing that is also useful for oneself, family and others. Migrating for a better education is the process of our journey to achieve our dreams and that is where we learn to develop, adapt to conditions that are sometimes not as expected, dare to take risks, solve problems alone and become independent individuals. The research method used by the author is a qualitative research method. The source of the data obtained by the author comes from interviews with the mother and two sisters as well as events that are experienced daily
Pengujian Klon Batang Atas dan Dosis Pupuk NPK Pada Sambung Samping Kakao Rakyat
No full text<p><em>The productivity of cacao in Indonesia is still low, as most of cacao plants in farmers’ plantation have grown old. Rejuvenation of old cacao plants needs a lot of cost and time, therefore, it requires a cheaper and faster alternative. One of the alternatives is rehabilitation through </em><em>side </em><em>graft</em><em>ing</em><em> using scion from </em><em>superior </em><em>clones. The study was aimed to know the effect of ten cacao clones as scion and dosage of NPK fertilizer for side grafting of cacao plants.</em><em> </em><em>The research was conducted in cacao plantation, Way</em><em> Kanan</em><em> district, North Lampung, from 2012 to 2013</em>. <em>The </em><em>split plot design with three replications was used in this study;</em><em> with the main plot </em><em>factor </em><em>was</em><em> the 10 cacao superior clones as</em><em> scion i.e. K<sub>1</sub> = PA150, K<sub>2</sub> = Sca12, K<sub>3</sub> = TSH 908, K<sub>4</sub> = ICS60, K<sub>5</sub> = TSH 858, K<sub>6</sub> = IMC67, K<sub>7</sub> = Sulawesi 02, K<sub>8</sub> = Jumbo, K<sub>9</sub> = Sulawesi 01, </em><em>and</em><em> K<sub>10</sub> = ICCRI 04</em><em>. The </em><em>subplot </em><em>factor </em><em>was</em><em> the</em><em> NPK fertilizer</em><em> dosage</em><em>, i.e. P<sub>0</sub> = without fertilizer, P<sub>1</sub> = 300 g NPK, P<sub>2</sub> = 600 g NPK, and P3 = 300 g NPK + 100 g mycorrhiza. </em><em>E</em><em>ach </em><em>of the expeimental unit</em><em> consisted of 6 plants.</em><em> </em><em>The variables observed were the success level of side grafting, growth of shoot</em><em> </em><em>length and diameter</em><em> of shoot</em><em> stem.</em> <em>The results showed that the best success level and growth of shoot length of side grafting for cacao plantation in Way Kanan district, North Lampung was using scion obtained from TSH 908 and TSH 858 clones. Meanwhile, the optimal dosage of NPK fertilizer was 600 g/plant/year and 300 g/plant/year + 100 g mycorrhizal/plant.</em></p></jats:p
Analisa atmosfer toko yang mempengaruhi konsumen untuk berbelanja di Factory Outlet Rich and Famous Surabaya
No full textStudi Eksploratori Penerapan Experiential Marketing pada Hanamasa Restaurant Berdasarkan Pengalaman Konsumen di Surabaya
Get PDFRestaurant Hanamasa merupakan restaurant Jepang pertama di
Indoesia yang melakukan experience marketing. Pelaksanaan experience
marketing dapat dibuktikan dengan Restaurant Hanamasa tidak
menekankan pada features dan benefit dalam pengelolaannya melainkan
melibatkan unsur emosi dalam memberikan service. Restaurant Hanamasa
tidak hanya memperhatikan unsur emosi tetapi juga menciptakan
pengalaman yang mengesankan, membuat pengalaman unik yang positif,
dan juga menciptakan pengalaman holistic.
Tujuan penelitian adalah menggali lebih dalam mengenai
experiential marketing yang dilaksanakan Hanamasa Restaurant untuk
memenuhi persepsi pelanggan di Surabaya.
Jenis penelitian yang digunakan dalam penelitian ini adalah riset
eksploratori. Experiential marketing, diukur melalui elemen-elemen: sense,
experience, feel experience, think experience, act experience dan relate
experience. Data yang digunakan dalam penelitian ini bersumber dari data
primer melalui direct interview. Karakteristik responden yang digunakan
adalah pria dan wanita yang pernah mengunjungi Hanamasa Restaurant di
Surabaya minimal dua kali dalam 6 bulan terakhir, berdomisili di Surabaya,
serta berpendidikan minimal SMU/sederajat. Teknik pengambilan sampel
menggunakan non probability sampling, yaitu peluang dari anggota
populasi untuk dipilih menjadi sampel berdasarkan pertimbangan dari
peneliti. Cara pengambilan sampel menggunakan tipe judgmental sampling.
Sampel yang diambil adalah 8 orang responden. Prosedur pengumpulan
data menggunakan direct interview dengan memperhatikan target dan
karakteristik populasi yang telah ditentukan oleh peneliti. Metode
pengolahan data yang digunakan adalah transkrip, open coding, axial
coding, dan selective coding. Setelah beberapa tahapan tersebut selesai
dilakukan kemudian dilakukan analisis kualitatif untuk memperdalam
pengalaman dan pemahaman terhadap masalah yang diteliti.
Hasil penelitian menunjukkan bahwa semua responden mengalami
seluruh elemen experiential marketing, tetapi Hardi, Jefry dan Rehan paling
banyak mengalami sub experiential marketing yakni 28 sub elemen
experiential marketing. Sub elemen experiential marketing yang dialami
responden lain berturut-turut Panji (21 sub elemen), Sandi (21 sub elemen),
Meta (19 sub elemen), Yulius (18 sub elemen), dan Handy (14 sub elemen).
Hal ini menunjukkan bahwa responden sering mengalami experiential
marketing
Keefektifan Biofungisida Trichoderma sp. dengan Tiga Jenis Bahan Pembawa terhadap Jamur Akar Putih Rigidoporus microporus
No full text<em>The effectiveness of </em>Trichoderma<em> sp </em><em>as biocontrol for white root disease is determined by the environment, thus it is best applied as biofungicide. The application of </em>Trichoderma<em> sp. with </em><em>suitable carrier is expected to suppress pathogen (</em>Rigidoporus microporus<em>) in rubber seedlings. The objective of th</em><em>e research was to study the effectiveness of </em>Trichoderma<em> sp. biofungicide </em><em>with three types of carriers in controlling white root disease in rubber seedlings. The research was conducted in Plant Protection Laboratory and screen house of Indonesian Industrial and Beverage Crops Research Institute (IIBCRI), Sukabumi, from July to December 2013. The experiment used a factorial design with 2 factors and 3 replications. The first factor is 4 types of </em>Trichoderma<em>, namely </em>Trichoderma virens<em>, </em>T. hamatum<em>,</em><em> </em>T. amazonicum<em>,</em><em> dan </em>T. atroviride<em> whereas the second factor is the three types of carrier, namely molasses, compost, and talc. The biofungicide were made of four species of </em>Trichoderma<em> and the three carriers thus resulting in 12 biofungicides. The spora population of </em>Trichoderma<em> sp. </em><em>was </em><em>10<sup>8 </sup>spores/ml from which then 100 ml or gram applied on each plant. Rubber seedlings used were of AVROS 2037 clones, 3 months old clone-grafted seedlings grown in polybag. Observations were on the incubation stage, the intensity of the white root disease attack, the disease suppression, and the population of </em>Trichoderma<em> sp. in soil. </em><em>The results showed no interactions between types of </em>Trichoderma<em> with types of carrier. The four </em>Trichoderma<em> species studied had similar suppressing effectivity on white root disease in rubber seedlings. Talc, compost, and molasses increased the </em>Trichoderma <em>sp. growth but talc was shown had the highest effectivity in suppressing the disease. </em></jats:p
Analisis Pendapatan Petani Karet Pada Sistem Peremajaan Bertahap
Get PDFPeremajaan di perkebunan rakyat adalah terbatasnya modal petani dan kekhawatiran petani kehilangan pendapatan selama peremajaan. Penelitian bertujuan mendapatkan sistem peremajaan yang lebih murah dan efisien, serta menjamin kesinambungan pendapatan petani. Penelitian dilaksanakan Januari 2012 – Juni 2014 di Kecamatan Way Tuba, Kabupaten Way Kanan, Lampung. Penelitian dirancang menggunakan 8 sistem peremajaan, yaitu (1) 30%-30%-40% + jagung, (2) 30%-30%-40% + kacang tanah, (3) 50%-50% + jagung, (4) 50%-50% + kacang tanah, (5) 70%-30% + jagung, (6) 70%-30% + kacang tanah, (7) 100% + jagung, (8) 100% + kacang tanah. Data yang dikumpulkan meliputi penerimaan dari hasil penjualan lump tanaman karet tua, penjualan kayu tanaman karet yang ditebang, penjualan produksi tanaman sela selama dua kali musim tanam/tahun, biaya USAha tani dan pendapatan petani. Hasil penelitian menunjukkan model peremajaan tebang 100% memberikan pendapatan yang terbesar pada umur karet TBM, namun memerlukan biaya tunai yang juga lebih besar. Jumlah pendapatan atas biaya tunai selama 3 tahun dari model peremajaan 100% antara Rp46.412.000,00 (R/C=3,83)–Rp55.080.000,00 (R/C=3,83). Berdasarkan nilai R/C yang diperoleh maka alternatif model peremajaan dipilih model peremajaan 70%-30% atau 50%-50%. Jumlah pendapatan biaya tunai yang diperoleh dari model peremajaan 70%-30% sebesar Rp45.035.000,00 (R/C=4,88)–Rp52.144.000,00 (R/C=4,87), sedangkan model peremajaan 50%-50%, sebesar Rp44.213.000,00 (R/C=5,07)–Rp50.944.000,00 (R/C=4,90). Pada peremajaan karet rakyat, peran tenaga kerja dalam keluarga sangat penting, selain mempercepat pekerjaan juga lebih hemat
ANALISIS KINERJA PELAYANAN MOBIL PENUMPANG UMUM PADA TRAYEK TAHUNA – MANENTE
No full textTransportasi merupakan sarana yang memfasilitasi perjalanan manusia dan pengiriman barang dari satu tempat ke tempat lain. Transportasi darat memiliki peran penting dalam mempengaruhi pertumbuhan ekonomi suatu daerah dan mengatur arus lalu lintas. Pertumbuhan jumlah penduduk di suatu wilayah meningkatkan permintaan akan angkutan umum. Kinerja pelayanan mobil penumpang umum menjadi penting karena mempengaruhi minat masyarakat dalam menggunakan layanan tersebut. Pelayanan yang optimal, seperti kenyamanan, keamanan, keselamatan, keteraturan, dan tarif yang terjangkau, diharapkan oleh masyarakat. Berdasarkan hal tersebut, maka akan dilakukan penelitian untuk mengetahui Bagaimana kinerja pelayanan mobil penumpang umum berdasarkan SK Dirjen No.687/AJ.206/DRJD/2002 pada trayek Tahuna-Manente dan untuk mengetahui 2. Bagaimana tingkat kepuasan penumpang terhadap mobil penumpang umum pada trayek Tahuna – Manente.
Penelitian ini berlokasi di Tahuna Kabupaten Kepulauan Sangihe, yang dilakukan dalam kurun waktu selama 7 hari. penelitian dilakukan dengan cara melakukan survei mobil angkutan umum, yang beroperasi dari Tahuna sampai ke kelurahan manente dan kembali lagi ke Tahuna, dengan jarak 4,8 Km. Terdapat beberapa tahapan dalam penelitian ini, mulai dari, mengumpulkan beberapa referensi seperti buku, jurnal, atau penelitian-penelitian terdahulu, melakukan survei lapangan dan melakukan pengolahan data dari semua data yang diperoleh. Metode pengolahan data dalam penelitian ini menggunakan Microsoft excel dan IBM SPSS Statistics 26 for windows.
Pada trayek Tahuna – Manente untuk waktu henti kendaraan terlalu lama dan tidak memenuhi standar SK Dirjen, hal ini disebabkan oleh karena jumlah menumpang yang sedikit, sehingga membuat MPU harus menunggu lebih lamah agar memiliki banyak penumpang. Karena sedikitnya jumlah penumpang mengakibatkan load factor pada trayek tersebut kurang dari standar yang ditentukan oleh SK Dirjen. Dalam analisis kepuasan penumpang diperoleh hasil untuk tingkat kepuasan penumpang terhadap pelayanan MPU untuk Pertanyaan nomor 1 persentase kepuasan 82,37%, pernyataan nomor 2 memiliki persentase kepuasan 83,13%, pernyataan nomor 3 memiliki persentase kepuasan 77,82%, pernyataan nomor 4 memiliki persentase kepuasan 70,71%, dan pernyataan nomor 5 memiliki persentase kepuasan 60,79%.
Dari hasil analisis dan pengolahan data, diperoleh hasil bahwa tingkat kinerja pelayanan mobil penumpang umum pada trayek Tahuna – Manente yang memenuhi ada 4 kategori dan 4 kategori yang tidak memenuhi dari standar SK Dirjen No.687/AJ.206/DRJD/2002 dan Tingkat kepuasan penumpang mobil penumpang umum pada trayek Tahuna - Manente sebesar 74,96% atau berkategori baik
Kata Kunci : Angkutan Umum, MPU, Kinerja Pelayanan Angkutan Umum, Kepuasan Penumpang Angkutan Umu
