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Potseluev, Sergey P., and Julfa A. Timkuk. "Plural societies between the state nation and consociational nation." South-Russian Journal of Social Sciences 19, no. 3 (September 27, 2018): 96–125. http://dx.doi.org/10.31429/26190567-19-3-96-125.
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Al-Jarf, Reima. "Difficulties in Learning English Plural Formation by EFL College Students." International Journal of Linguistics, Literature and Translation 5, no. 6 (June 19, 2022): 111–21. http://dx.doi.org/10.32996/ijllt.2022.5.6.13.
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Freshman students at the College of Languages and Translation received direct instruction in plural formation. Instruction covered regular plural nouns, irregular plural nouns, plural formation of words ending in –f, and –o, nouns that have the same plural and singular form, and words with Latin and foreign plurals. The students did all the exercises in the textbook, then took an immediate test a week after instruction and a delayed test at the end of the semester (3 months later). Responses were scored and a corpus of 3099 errors was collected from both tests. No significant differences were found in the amount and types of errors made by the students in the immediate and delayed tests. Results revealed that freshman students tended to regularize English plural formation and overgeneralize regular English plural morphemes (63.28%), i.e., they deleted the regular plural suffix from nouns ending in an –s or –es (35.37%) or tended to add the regular plural suffix to words that do not have it (27.91%). They also confused singular and plural endings of Latin words (15.07%). They either confused the singular and plural forms of the same Latin word or added a faulty Latin suffix to a Latin word or even a non-Latin word such as criterium, *curriculon, *natia, *salma, *petrolea. In other cases, they thought the singular and plural forms of a word were the same (7%). In addition, findings showed that the most difficult plurals to master were those of words that end with an –s or –es but have no singular form such as measles, news, pajamas, means, linguistics (28.85%); words with Latin plurals (21.85%); non-count nouns such as information, electricity, petroleum, salmon with no plural form (21.4%), and words that have a plural, but they thought they have no plural form such as nation, illness, infection, African (8.55%). Interference among the English plural morphemes themselves and confusing plural formation rules caused most errors. No interference from Arabic pluralization was found. Recommendations for improving students’ English plural formation competence are given.
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Hidayati, Rizca Nur. "OLAHRAGA SEBAGAI KEKUATAN MEMBANGUN JIWA NASIONALIS MASYARAKAT PLURAL." Madani Jurnal Politik dan Sosial Kemasyarakatan 13, no. 1 (February 27, 2021): 26–40. http://dx.doi.org/10.52166/madani.v13i1.2288.
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Sport is part of the success of national development. Sports fostering and development must be placed in the mainstreaming of various government and local government policies at all lines and levels within the framework of the spirit of the nation. In the midst of the plurality of the Indonesian nation in race, ethnicity, culture and religion, sport is one of the means of unifying the nation. Our very diverse society competes in one arena, whether it is against fellow Indonesians, or with other nations from around the world, all of which blend into one. The research method used is descriptive qualitative. The use of a qualitative approach in research through descriptive analysis, the researcher wants to describe the concept of diversity nationalism and sports nationalism, the relationship between nationalism and sports and its manifestations in the field. This paper is a literature review on the phenomenon of sports nationalism in a diverse society. Sources of data come from scientific journals, book literature, official website which is then described by descriptive analysis. The results of the study show that exercise has broad benefits. Sports are often used as a tool for government and media to achieve national interests. Nationalism can be a source of motivation to achieve the best achievements as a gift to the nation and state. State institutions take sports programs that adapt and are friendly to socio-culture in East Java to integrate cultural sports synergy programs in uniting diversity. Multicultural culture comes to the surface, all soccer enthusiasts accept it as a new identity. Football no longer thinks about the backgrounds of the players, whether they are regional men or players from outside the region and region.
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St-Hilaire, Aonghas. "Ethnicity, assimilation and nation in plural Suriname." Ethnic and Racial Studies 24, no. 6 (January 2001): 998–1019. http://dx.doi.org/10.1080/01419870120077940.
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Wiber, Melanie G., and June Prill-Brett. "Perfecting Plural Societies: Lessons from the Comparative Study of Property Systems and Jural Disparity in Two Philippine Ethnic Minorities." Culture 8, no. 1 (July 8, 2021): 21–33. http://dx.doi.org/10.7202/1078795ar.
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Most nation states today are plural societies, with more than one tradition of economic, political and jural organization. As developing nations move towards increasing integration of peripheral regions and groups, the problems inherent in this plurality are becoming increasingly intractable. One significant problem area lies in rural development which involves land tenure and the western perception of “peasant” or tribal peoples as “common potatoes in a sack.” This paper compares the diachronic development of property systems in two neighbouring ethnic groups of upland northern Philippines to argue that more research is needed into the social processes resulting from plural jural institutions. Not all peripheral groups respond in the same ways to plural jural systems; the reasons for differing responses may tell us much about the phenomenon of growing inequality in developing nations.
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Hasanah, Aan. "Sprit Pluralisme Dalam Konstruktur Karakter Bangsa Indonesia (Sebuah Pendekatan Sosio-Historis Pada Konsep Nation State)." Al-Risalah 11, no. 01 (December 1, 2018): 1. http://dx.doi.org/10.30631/al-risalah.v11i01.472.
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This article is to discuss the pluralism values in building the nation characters. Indonesia consist of plural ethnics, nations, and religions that if its pluralism is not well‐maintained there will be social conflict, even worse violence which results in many victims. Recent conflicts happen on behalf of communities, ethnic, and even religion. To solve that problem, the nationcharacter needs to be built in order to create a high‐civilized, cooperative, and peaceful nation. The nation‐character can be build by the spirit of pluralism that is building the multi‐cultural Indonesian into real Indonesian who understands their position to build peaceful in Indonesia. The nation‐character building is applied in two forms: autonomy and heteronomy that is the building from internal and external (environment) aspects.
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Díaz Calderón, Julio César. "JuanGa/Aguilera: una figuración "queer" del "homosexual" en América Latina = JuanGa/Aguilera: A Queer Figuration of the “Homosexual” in Latin America." FEMERIS: Revista Multidisciplinar de Estudios de Género 4, no. 1 (January 29, 2019): 122. http://dx.doi.org/10.20318/femeris.2019.4571.
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Resumen. Este artículo presenta un estudio de las figuraciones del “homosexual” en América Latina. Se inspira en el trabajo de Cynthia Weber sobre teoría queer en Relaciones Internacionales y en el análisis latinoamericano queer de Carlos Figari. Se propone una manera plural de contestar a tres interrogantes: ¿quién es el “homosexual” en América Latina?, ¿qué es el Estado-nación moderno que se presupone “soberano”? y ¿cómo el “homosexual” participa en la construcción del Estado-nación “soberano”? Las dos primeras preguntas no se contestan, pero se explora su potencial para los estudios “queer” y de Relaciones Internacionales.Para contestar la tercera pregunta se introduce una figuración plural del “homosexual” que rompe con la dicotomía entre normal y perverso en el contexto latinoamericano: JuanGa/Aguilera. Se justifica por qué JuanGa/Aguilera crea un Estado-nación soberano plural que complica (quizá hasta hace imposibles) las nociones tradicionales dicotómicas de soberanía. Se utiliza este resultado para dar una serie de perspectivas de investigación que abre el entendimiento de las figuraciones plurales como hombre soberano, tanto en los estudios latinoamericanos de teoría queer como en los de Relaciones Internacionales.Palabras clave: Queer, Relaciones Internacionales, sexualidad, homosexualidad, soberanía, política internacional.Abstract. This article presents a study about Latin American figurations of the “homosexual”. It was inspired by the work of Cynthia Weber in Queer International Relations (Queer IR) and the Latin American Queer analysis of Carlos Figari. It proposes a new pluralistic way to answer to three interrogatives: who is the “homosexual” in Latin America?, what is the modern nation-state that is assumed to be “sovereign”? and, how does the “homosexual” participates in the construction of the “sovereign” nation-state? The first two questions are not answered, rather they are explored for their potential to produce new insights to Queer and IR theories.To answer the third question, it will be introduced a new plural figuration of the “homosexual” that breaks apart with the either normal or perverse dichotomy: JuanGa/Aguilera. It is justified why JuanGa/Aguilera creates a plural “sovereign” nation state that makes more difficult (even impossible) to sustain traditional binary understandings of sovereign. This last result will be used to give new research possibilities that can be achieved in Latin American Queer Studies and International Relations through the understanding of plural figurations of sovereign man.Keywords: queer, International Relations, sexuality, homosexuality, sovereignty, international politics.
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Huda, Fatakhul. "Semangat Pluralisme Untuk Menjaga Keutuhan NKRI." Taqorrub: Jurnal Bimbingan Konseling dan Dakwah 1, no. 2 (August 12, 2020): 1–12. http://dx.doi.org/10.55380/taqorrub.v1i2.64.
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The Indonesian nation was created by Allah SWT as a plural nation based on ethnicity, culture, race and religion by having the motto of Unity in Diversity. Plurality is a sociological reality which in reality society is indeed plural. Plural basically shows more than one and ism is something related to understanding or flow. Thus pluralism is an understanding or attitude towards multiple or many circumstances in everything including social, cultural, political and religious
All religions also strengthen national integration through teachings that emphasize a sense of fairness, compassion, tolerance of religious harmony, unity, unity, brotherhood and togetherness. Besides that, the noble values of culture and maintaining the integrity of the Unity and Unity of the Indonesian nation which is manifested through customs also play a role in binding the inner relations within each citizen and Indonesian nation. And if all that is not realized then there will be many conflicts in Indonesia.
The young generation must possess and instill a high sense of pluralism in providing a tolerance of religious harmony in Indonesia. Leaders are born from young generations to succeed the ideals of the Indonesian people.
Along with this pluralism, especially in Indonesia, there is an importance if we understand that in fact, all the differences that we have are not basic, not the breath of the establishment of the Unitary Republic of Indonesia. However, the Homeland was formed because of similarities and not differences.
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CHAPLIN, JONATHAN. "Doing Justice to Religious Diversity: Theological Foundations for “Principled Pluralism”." Unio Cum Christo 6, no. 2 (October 1, 2020): 79. http://dx.doi.org/10.35285/ucc6.2.2020.art4.
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This article argues a theological case for “principled pluralism,” a particular stance regarding the proper attitude of the state towards the plural religious affiliations of its citizens. Its central claim is that the role of the state is both to defend the religious freedom of adherents to all faiths and to maintain a public square equally open to contributions from all faiths without publicly privileging any faith, even Christianity. It develops the argument in critical dialogue with a “Christian nation” position, according to which nations can exercise corporate religious agency, should be formed where possible according to Christian principles, and in which Christian citizens should call their governments to support the nation’s Christian character. KEYWORDS: Principled pluralism, religious diversity, state, Christian nation, public square
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Wahyu Adinda Nur Ashifa, Abidah Nabilah, Ananda Fauziah, Raysita Syahnas Sharon, and Muhamad Basyrul Muvid. "Konsep Pendidikan Multikultural Berbasis Islam Dan Peranannya Terhadap Persatuan Indonesia." FATAWA: Jurnal Pendidikan Agama Islam 2, no. 2 (December 14, 2022): 219–25. http://dx.doi.org/10.37812/fatawa.v2i2.454.
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Multiculturalism can be understood as an acknowledgment of the diversity of a pluralistic, heterogeneous and plural society. If expanded, it can also be interpreted as a diversity of cultures, traditions, lifestyles, religions, and other forms of difference. For the Indonesian people who are indeed blessed with God Almighty, this plurality and plurality should be a source of pride and great strength for the Indonesian nation. Multiculturalism is not only recognized but also accepted for differences, ethnicity, religion, race, between groups and ethnicities. The Indonesian people who live in it must be able to live side by side with each other, so that the desired harmonization of the Indonesian people can be realized properly. difference with Pancasila (nothing else). As a unifying ideology of the nation, Pancasila is a solution to conflicts between nationalist and religious groups, Pancasila has been able to show its function as a unifier of the plural, heterogeneous, and multicultural Indonesian nation.
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Alonso-Breto, Isabel. "Plural Narratives of the Sri Lankan Nation in Manuka Wijesinghe’sTheravada Man." Contemporary Buddhism 17, no. 2 (July 2, 2016): 217–35. http://dx.doi.org/10.1080/14639947.2016.1228328.
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Mandala, Yohanes, and Ezra Tari. "PENGAJARAN YESUS TENTANG TOLERANSI DALAM MASYARAKAT MAJEMUK." Melo: Jurnal Studi Agama-agama 3, no. 2 (December 30, 2023): 163–77. http://dx.doi.org/10.34307/mjsaa.v3i2.155.
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In the middle of a pluralistic society, the Indonesian Church exists and develops. The civilization is made up of several tribes, faiths, ethnicities, and nations. Diversity is frequently a source of conflict in the lives of Indonesians. Hate speech in the name of religion, ethnicity, or creed, as well as other acts of intolerance, have become serious issues that must be addressed at this time. Indonesia, which prides itself on its variety, confronts a significant task in moving forward and growing as an independent nation. Tolerance is the attitude and way of living that is required in a plural society. Tolerance is the spirit and energy of variety. Christians, as an intrinsic component of a plural society, must be present to contribute to campaigns and the development of tolerance practice. Tolerance must be established on the teachings and example of the Lord Jesus Christ's life. Tolerance, as taught by the Lord Jesus Christ, must be a way of thinking, speaking, and doing for every believer in a plural society. The Church of God is obligated to apply the Lord Jesus' attitude of life, teachings, and tolerance practices. Tolerance requires lessons such as loving all people as yourself, respecting the teachings of other people's religions and beliefs, and cultivating a forgiving mindset.
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Lo Presti, Laura. "Mapping coexistence in Italy: Reshaping the cartographic feelings of the plural nation." Political Geography 85 (March 2021): 102343. http://dx.doi.org/10.1016/j.polgeo.2021.102343.
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Amrith, S. "Reconstructing the 'Plural Society': Asian Migration Between Empire and Nation, 1940-1948." Past & Present 210, Supplement 6 (January 1, 2011): 237–57. http://dx.doi.org/10.1093/pastj/gtq049.
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Riyanto, Astim. "PANCASILA DASAR NEGARA INDONESIA." Jurnal Hukum & Pembangunan 37, no. 3 (September 21, 2007): 457. http://dx.doi.org/10.21143/jhp.vol37.no3.151.
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AbstrakPancasila is a name of basic norm (Grundnorm) of a State that is calledRepublic of Indonesia that standing on 17 August 1945. Pancasila wasformularized by the founding fathers of Indonesia and established byCommittee Preparation Freedom of Indonesia on 18 August 19-45 to becomefundamental state of Indonesia. The Pancasila had enclosed in the Preambleof The Constitution of The Republic of Indonesia of 1945. And then,Pancasila as national ideology. national basic unity. and guiding nationalbehavior or way of life of people or nation of Indonesia. Thus, Pancasila isinnerself of nation of Indonesia. The Pancasila had integrated a nation ofIndonesia that plural. Without the Basic Norm of Pancasila will not to beIndonesia like that there is now and to future. Therefore, existence ofPancasila is the real need for insurance integration of nation and state ofIndonesia.
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Máiz, Ramón, and María Pereira. "Otto Bauer: The idea of nation as a plural community and the question of territorial and non-territorial autonomy." Filozofija i drustvo 31, no. 3 (2020): 287–300. http://dx.doi.org/10.2298/fid2003287m.
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This article presents a detailed analysis of the concept of nation in the work of Austro-Marxist Otto Bauer. In his view, the nation is conceived as an evolutionary process of political, open and plural construction. His work also unravels the connections of nation with a plurinational democratic state, which was at the time a novel political and institutional vision. The article argues that his work is very relevant today, with rising complexity of the new contexts of global society and the multiplication of migrations and refugees; and the need to respond through an accommodation of minorities through mechanisms of territorial and non-territorial autonomy. Much of these concerns form the substance of Otto Bauer?s work.
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Kuswaya Wihardit. "PENDIDIKAN MULTIKULTURAL: SUATU KONSEP, PENDEKATAN DAN SOLUSI." Jurnal Pendidikan 11, no. 2 (August 28, 2010): 96–105. http://dx.doi.org/10.33830/jp.v11i2.561.2010.
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Indonesia is a plural nation which consists of different ethnics, races, languages, customs, religions, and cultures. Indonesian society is also recognized as multicultural society with diversed background of cultures and religions. Conceptually, multiculturalism refers to country profile as a plural nation and multicultural society. Citizens would appreciate plurality and multiculturalism based on the equity principle.Multiculturalism as a concept of diversity and equity should be accomodated in the national education system. It should be reflected in the curriculum. Besides, the school has opportunity to develop its school curriculum (KTSP) integrating multicultural elements.Citizenship Education subject has the functions to integrate and develop multiculturalism issues in selected topics such as unity, equity, human rights, democracy, justice, and law. Other subjects integrate the issues into the teaching and learning process focusing issues of gender, ethnicity, and religion. Multicultural education is intended for develoving national character which promote students interactivity of different social cultural background. It develops in students emphaty through the observation of their attitude, perceptions, and views. In addition, it also develops student appreciation of multicultural differences, values, dan needs.
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Yusup, Ikhsanudin, and Warli Haryana. "PENCIPTAAN GAMBAR ILUSTRASI DARI NILAI NILAI MODERASI BERAGAMA." Acintya : Jurnal Penelitian Seni Budaya 14, no. 1 (June 22, 2022): 48–52. http://dx.doi.org/10.33153/acy.v14i1.4300.
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The Indonesian nation is a rich nation that has a variety of cultures with their plural nature. Diversity includes differences in culture, religion, race, language, ethnicity, tradition and so on. In such a multicultural society, tensions and conflicts often occur between cultural groups and have an impact on the harmony of life. Religious moderation is very much needed in diversity and the role of religious educators in realizing national peace, so that it is hoped that it can create peace and peace for the Indonesian nation. Therefore, the author wants to campaign for the values of religious moderation through the media of illustration images which are expected to educate the importance of religious moderation for the community.Keywords: religious moderation, illustration images, media
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Mulyatno, Ahmad Dwi, Arif Triwinarso, and Taufik Nugroho. "Pendidikan Pancasila bagi Penguatan Kebangsaan terhadap Dampak Globalisasi." Asas Wa Tandhim: Jurnal Hukum, Pendidikan Dan Sosial Keagamaan 2, no. 2 (June 26, 2023): 189–200. http://dx.doi.org/10.47200/awtjhpsa.v2i2.1757.
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Pancasila is an important provision for the Indonesian nation in facing the effects of globalization. Pancasila in general can be accepted by all parties, especially the Indonesian nation which is plural, diverse, and can absorb new values that exist in society and can be beneficial for the survival of the nation's generation, especially the Special Region of Yogyakarta. and can be applied in everyday life. The values of Pancasila are the noble values of the Indonesian people. Through literature research, this study aims to identify and the importance of Pancasila Education. In conclusion, it needs regulatory strengthening from the government and consistency of teachers in Pancasila Education.
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Whittaker, Geraint Rhys. "Developing a plural nation? Black and minority ethnic participation in the 2011 Welsh referendum." Ethnicities 15, no. 3 (April 21, 2014): 385–413. http://dx.doi.org/10.1177/1468796814531582.
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Gregory, Alan. "Grace and Nation: Coleridge's On the Constitution of Church and State." Journal of Anglican Studies 5, no. 2 (December 2007): 187–208. http://dx.doi.org/10.1177/1740355307083645.
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ABSTRACTUnderstanding Coleridge's classic work On the Constitution of Church and State requires paying close attention to the system of distinctions and relations he sets up between the state, the ‘national church’, and the ‘Christian church’. The intelligibility of these relations depends finally on Coleridge's Trinitarianism, his doctrine of ‘divine ideas’, and the subtle analogy he draws between the Church of England as both an ‘established’ church of the nation and as a Christian church and the distinction and union of divinity and humanity in Christ. Church and State opens up, in these ‘saving’ distinctions and connections, important considerations for the integrity and role of the Christian church within a religiously plural national life.
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Sholihuddin, Muh, and Saiful Jazil. "Konstruksi Fikih Kebangsaan Nahdlatul Ulama." Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam 24, no. 1 (June 7, 2021): 85–121. http://dx.doi.org/10.15642/alqanun.2021.24.1.85-121.
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National jurisprudence is actually a response to the discourse on the relationship between religion and the State. Some Islamic groups who have the view of Islamic religious and political unity (al-Islam din wa daulah) that the three concepts are a complete and inseparable unity. The others said that the unity of religion and the State had ended when finally of al-Khulafa 'al-Rashidun. This matter when contextualized in Indonesia also becomes a long debate about the shape of the Indonesian state. Some want Islam to be the basis of the state and others want a nation-state. This is where national jurisprudence emerges as a way of looking at the relationship between religion and the State. Nahdlatul Ulama (NU) as an Islamic organization since the beginning of the emergence of the State has very strong national fiqh nuances. NU's acceptance of the nation-state as a form of State is evidence of this. With this manhaj fiqh siyasah, NU introduced the building of national political arguments without leaving Islamic teachings. Indonesia as a plural country is certainly the choice of the nation-state is the most ideal choice because it can minimize the potential for discrimination. Abstrak: Fikih kebangsaan merupakan respons atas wacana hubungan agama dan Negara. Sebagian kelompok memandang bahwa agama dan politik Islam (al-Islam din wa daulah) merupakan kesatuan yang utuh tak terpisahkan. Sebagian lain menyatakan bahwa kesatuan agama dan Negara itu sudah berakhir dengan selesainya al-Khulafa’ al-Rashidun. Dan ketika dikontekstualisasi di Indonesia menjadi perdebatan yang cukup panjang tentang bentuk Negara Indonesia. Sebagian menghendaki agar Islam menjadi dasar negara dan sebagian yang lain menghendaki nation-state. Di sinilah kemudian muncul fikih kebangsaan sebagai cara pandang dalam melihat hubungan agama dan Negara. Nahdlatul Ulama (NU) sebagai organisasi Islam sejak awal munculnya Negara sudah sangat kental nuansa fikih kebangsaannya. Penerimaan NU atas nation-state sebagai bentuk Negara menjadi bukti akan hal itu. Melalui manhaj fiqh siyasah ini, NU mengenalkan bangunan argumentasi politik kebangsaan tanpa meninggalkan ajaran Islam. Indonesia sebagai Negara yang plural tentu pilihan nation-state merupakan pilihan yang paling ideal karena dapat meminimalisasi potensi diskriminasi.
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Brohi, Dr Abdul Fareed, and Dr Zaheer-ud-Din Bahram. "English-8 Religious Minorities, their Status in Pakistan with Reference to the Teachings of Islam and Constitution of Pakistan." Al-Aijaz Research Journal of Islamic Studies & Humanities 5, no. 2 (June 20, 2021): 90–98. http://dx.doi.org/10.53575/english8.v5.02(21).90-98.
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Pakistan is a diverse society with varied ethnicities and cultures, and is an enormously plural country characterized by religious, sectarian and ethno-linguistic diversities. It has an overwhelming Muslim population comprises more than ninety-six percent of its 220 million people. Islam is declared the state religion of Pakistan. There are religious minorities who identify themselves as non-Muslim Pakistanis. The constitution of Pakistan is a safeguard for the minorities which provides religious and social rights to the minorities. Generally the minorities of Pakistan are very faithful and patriotic to Pakistan. Since the creation of Pakistan, many non-Muslim citizens of Pakistan have been serving the nation and participating in the nation-building process.
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Nisa, Khoirun. "SISTEM PEMBAGIAN WARISAN PADA MASYARAKAT MULTIKULTURAL: STUDI DI DESA TELUK PANJI II KECAMATAN KAMPUNG RAKYAT KABUPATEN LABUHAN BATU SELATAN SUMATERA UTARA." Al-Ahwal: Jurnal Hukum Keluarga Islam 8, no. 2 (August 23, 2016): 161. http://dx.doi.org/10.14421/ahwal.2015.08204.
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Indonesian state is constituted of various races and cultures which reflect plural societies and create culture, art, and different customs as informal education of the society. Multicultural society is a society that acknowledges plurality as the matter of Indonesian nation. This kind of society can be easily found at Teluk Panji II village characterized as one of transmigration areas. Inter-cultural harmony is also depicted through marital system with different cultural background. For example, multicultural society will contribute to create equal position of different cultures. Multicultural society is relatively new term which is introduced by Canadian State around 1970s. This furthermore produces cultural fusion which bounds the relationship of plural society into multicultural one adhering to different kinship system. In sum, the law of inheritance implemented differs with those applied among families concluded through endogamy marriage.
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Jenco, Leigh K. "Can the Chinese Nation Be One? Gu Jiegang, Chinese Muslims, and the Reworking of Culturalism." Modern China 45, no. 6 (February 10, 2019): 595–628. http://dx.doi.org/10.1177/0097700419828017.
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This article examines how the classicist and folklorist Gu Jiegang, in conversation with his Hui (Chinese Muslim) colleagues at the Yugong study society and journal (published 1934–1937), theorized the “Chinese nation” ( Zhonghua minzu) as an internally plural and open-ended political project, to resist homogenizing claims by both Japanese imperialists and the ruling Chinese Nationalist party under Chiang Kai-shek in the 1930s. Echoing the struggles of his Hui colleagues to articulate their place in the nation as both Muslim and Chinese, Gu reworked traditional “culturalist” assumptions about the non-racial character of identity formation to pose minority experience as constitutive of a constantly expanding and transforming political community. When Gu asserted in his notorious 1939 essay that the “ Zhonghua minzu Is One,” he posed a unity built not on cultural assimilation or ethnic identity, but on a shared political commitment to an expansive and culturally hybrid concept of the “Chinese nation.”
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Sámano Rentería, Miguel Angel. "Identidad étnica y la relación de los pueblos indígenas con el Estado mexicano." Estudios Latinoamericanos 24 (December 31, 2004): 89–109. http://dx.doi.org/10.36447/estudios2004.v24.art5.
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Short description:
Sámano Rentería’s paper describes the problems of ethnic identity and indigenous groups’ relation with the Mexican state. It describes the concepts of identity and culture. It focuses on the rights of indigenous groups and the role of related state policies in Mexico. Rentería suggests that Mexico must abandon the idea that it has to be a single, homogenous nation and instead should promote politics of plural ethnicities and multiculturalism.
Short description written by Michał Gilewski
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Sahal, Agil Muhammad, and Agung Bayuseto. "Menakar Sejarah Gerakan Radikalisme Islam serta Upaya Pemerintah dalam Mengatasinya." FOCUS 2, no. 2 (June 22, 2022): 108–18. http://dx.doi.org/10.26593/focus.v2i2.5406.
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This article examines the commotion of the Islamic radicalism movement that has sprung up in society, and social media has become a space for new ways to carry out propaganda, recruitment, training, planning, or the doctrine of calling for the establish- ment of an Islamic Khilafah. The government and society have a very important role in maintaining the integrity of this nation, thus, this research focuses on the government’s efforts to eradicate radicalism with plural societies.
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Mohamad, Maznah. "Religion and politics in Malaysian nation-building: a “double-movement” of hegemonic and plural Islam." Inter-Asia Cultural Studies 18, no. 3 (July 3, 2017): 445–53. http://dx.doi.org/10.1080/14649373.2017.1346168.
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Firtikasari, Melsya, and Dinda Andiana. "Pentingnya Multikultural dalam Lembaga Pendidikan." Jurnal BELAINDIKA (Pembelajaran dan Inovasi Pendidikan) 5, no. 2 (September 27, 2023): 1–8. http://dx.doi.org/10.52005/belaindika.v5i2.117.
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Multicultural education is a process of cultivating ways of life that respect, be sincere, and be tolerant of cultural diversity that lives in the midst of a plural society. Multiculturalism in principle is building oneself, the nation and the state without feeling as a burden and obstacle, but based on the bonds of unity, oneness and togetherness as well as mutual respect, respect, tolerance and cooperation in building an Indonesia that is advanced, safe, peaceful, peaceful, harmonious and prosperous. The importance of multicultural education in Indonesia is as an alternative means of conflict resolution, students are expected not to leave their cultural roots, and multicultural education is very relevant to use for the existing democracy as it is now. Multiculturalism in education that is developed has relevance to the Indonesian context, namely having the motto Bhinneka Tunggal Ika. This motto can accommodate proportionally, normatively and democratically for the Indonesian nation. Multicultural education is a very strategic and important issue to discuss because a nation is born from multiculturalism, so that the management of multicultural education or cultural diversity is a driving force for the development and goodness of a nation.
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Hayong, Bernard Subang. "JATI DIRI: YANG NASIONALIS DAN YANG RELIGIUS DALAM BINGKAI KEWARGANEGARAAN." Jurnal Ledalero 12, no. 2 (September 7, 2017): 235. http://dx.doi.org/10.31385/jl.v12i2.90.235-248.
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Identity, as what defines one’s self directly, touches on the question of human
existence: how we identify ourselves and affirm our identity and group admist
plural reality as with the nation of Indonesia. Indonesian citizens affirm their
identity which is religious and at the same time national. As citizens, on the one
hand, we give rational reasons when making political demands, and not simply
emotional preferences. On the other hand these reasons have a public quality, that
is need to be capable of convincing people of various beliefs and nations. For this
to take place there needs to be a discernment process between what is a personal
faith matter and those convictions that need to be defended in the public square.
<b>Kata-kata Kunci:</b> Jati diri, negara, agama, nalar publik, kesadaran,
dialog, pluralitas.
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van de Beek, Abraham. "Every Foreign Land is Their Native Country, and Every Land of Birth is a Land of Strangers." Journal of Reformed Theology 1, no. 2 (2007): 178–94. http://dx.doi.org/10.1163/156973107x197347.
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AbstractThe author compares three models of the relation of church and state. The Hungarian king Stephen(± 1000 AD) pleads for a plural society with different cultural and ethnic traditions. Different religious traditions easily fit into this model. The model of the Roman Emperor Constantine (beginning of the 4th century) provides an intertwining of church and state. The unknown author of the epistle to Diognetus (± 200 AD) describes a church that is spread among the nations and does not identify itself with any one nation. The first and the last model are compatible while both exclude Constantine's. The difference with the modern idea of religious freedom is that this idea deals with individual believers while the model of Stephen and Diognetus speaks of a plurality of communities. That is a more solid base for human dignity because the community provides people a place to be at home.
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Lufaefi, Lufaefi. "REKONSTRUKSI JARGON FORMALISASI SYARIAT: UPAYA MENJAGA PERSATUAN DALAM BINGKAI KEBERAGAMAN." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 14, no. 1 (June 27, 2017): 73. http://dx.doi.org/10.22515/ajpif.v14i1.805.
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This paper discusses the urgency of reconstructing idea on the formalization of Islamic sharia and the future of Indonesia. Formalization of Islamic law which is proposed by Islamic fundamentalist group as the solution of the various problems faced by the people living in the nation-state context needed should be contextualized with the reality of Indonesia as the plural country. By using critical analysis approach on the various argument of the fundamentalist group, which then contextualize with the reality of diversity in Indonesia, revealed that formalization of Islamic sharia is not a solution. Khilafah system will not be able to be forced to be implemented in Indonesia. Interpretation of the text about politics and government must be taken serious attention to be reviewed. In the history of the implementation of Islamic government and Islamic ideology as implemented by the Prophet Muhammad PbUH in Arab is really different with the Indonesian background which is plural.
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Aminullah, Muhammad Soleh. "AGAMA DAN POLITIK: Studi Pemikiran Soekarno tentang Relasi Agama dan Negara." Jurnal Sosiologi Agama 14, no. 1 (June 1, 2020): 53. http://dx.doi.org/10.14421/jsa.2020.141-03.
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This paper examines the basic state relating to religion and the state. Which of these reforms emerged as a different response between Islamic nationalist groups and secular nationalist groups. Islamic nationalist groups ask for a state based on religion. While secular functionalist groups believe that in the basic formulation of the state, religion must be separated from the state. The first opinion (Islamic nationalists) is based that the majority of Indonesia’s population is Muslim, and conversely the second group holds that Indonesia is a plural state consisting of various groups by wanting Pancasila as the basis of the state. This paper uses descriptive literature study method, meaning that materials are collected from various literatures in order to collect data relating to religious and state relations according to Sukarno. So that it can be understood that the separation of religion and state in Sukarno’s view there are at least three main points. Besides that, Sukarno’s thoughts were also inspired by Kemal Attatur from Turkey and Ali Abdurraziq and other reformers. The separation of religion and state is done for the sake of national unity, bearing in mind that the Indonesian nation is a plural nation. The separation of religion and state in question will not rule out the teachings of Islam, and the building of nationalism in question is not chauvinism, but nationalism which makes Indonesian people become servants of God who live in the spirit and soul of religion.
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Ichsan, Muhammad Nur, Prahastiwi Utari, and Ign Agung Satyawan. "Management of Online and Offline Identity in Multireligious Society." International Journal of Multicultural and Multireligious Understanding 7, no. 2 (March 14, 2020): 186. http://dx.doi.org/10.18415/ijmmu.v7i2.1438.
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As a multicultural nation Indonesia has various numbers of ethnicity, language, culture and religion in it. The diversity sometimes causes several dynamics in social life including horizontal conflict which one of the reasons behind it is the difference of identity in terms of religion. Religion issue becomes one sensitive issue for plural society which potentially creates 'disunity' both in online and the offline spheres. That issue is not separated from the convinience of using social media. The purpose of this research is to potray the reality that really occurs in online and offline spaces related to identity management in multireligious interaction. What was meant by online space is related to social media literacy, namely observing the dynamics of interaction on religious issues. Whereas in the offline space, this research illustrates the interactions that occur in the management of multireligious identity in the community of Wiloso Hamlet, Girikarto Village, Panggang District, Gunungkidul Regency, Yogyakarta. The used type for this research is qualitative with the phenomenology approach, the theory that was used is the identity management theory. The data collection was carried out through obervation and in-depth interviews also study of various literature. The result of the research shows that social media has the connection to the emergence of conflict regarding differences in religious identity, especially on political momentum. Whereas in the offline realm, religious harmony can be harmoniously established because differences are not seen as differences but are interpreted as wealth in a plural nation.
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Mohamad, Ayu Nor Azilah, Abdul Razak Salleh, and Wayu Nor Asikin Mohamad. "Malay Language as the State Emblem of Malaysia." e-Jurnal Bahasa dan Linguistik (e-JBL) 4, no. 2 (November 30, 2022): 96–108. http://dx.doi.org/10.53840/ejbl.v4i2.121.
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Malaysia has its own identity through nationhood symbols. These nationhood symbols include the National Flag, the National Coat of Arms, the National Flower, the National Language and the National Anthem. This article discusses the Malay language as a symbol of Malaysia's nationalism. The methodology uses bibliographic research methods by referring to books, journals, magazines and print media copies. The results of the study found that the Malay language is one of the identities of the Malaysian nation that acts as a symbol of Malaysian identity, the unification of the voice of Malaysians, and a medium for unity among the plural society in Malaysia. As stated in the 1957 Education Ordinance, the Malay language serves as a medium to increase the understanding of unity among the plural society in Malaysia. The position of the Malay language continues to be strengthened when it is elevated as the main medium of instruction in the national education system as a part of the process of building a nation. The Malay language continued to expand with the emergence of the Dewan Bahasa dan Pustaka (DBP) and the National University of Malaysia (UKM). This means that the Malay language symbolises Malaysia to the world. Furthermore, the Malay language is closely related to other ethnic languages spoken in the archipelago. It is hope that the Malay language as stated in Article 152 in the Federal Constitution of Malaysia continues to be used as a part of ‘Language is the Soul of the Nation's.
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Quddus, Abdul. "Perjumpaan school: a new model of character learning in plural community." ATTARBIYAH: Journal of Islamic Culture and Education 5, no. 2 (December 1, 2020): 153–68. http://dx.doi.org/10.18326/attarbiyah.v5i2.153-168.
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Family, education school and community are strategic educational institutions in shaping the character of the nation that upholds integrity, honesty and commitment, but the fact is that these various institutions have not yet fully embodied the characters they aspire. Many character problems and abnormal social relations are experienced by learners in Indonesian educational institutions. Various models of character internalization emerged and developed to respond to this fact, including the Integrated Islamic School (SIT) education model, Living Values Education (LVE), The ESQ Way 165 and the Perjumpaan School Community. This article aims to analyze the character learning model developed by Perjumpaan School. This study uses qualitative research with descriptive analysis as a model for data analysis. This study found that Perjumpaan School has developed a new model in character learning. Perjumpaan School emphasized mental state management and languaging. Mental state is related to positive feelings or emotions while languaging is the use of norms inherent in language action. Positivity mental state and languaging in every encounter are efforts to normalize social relations that are open, tolerant and mutually acceptable to plural society.
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Ramsey, Nicole. "Marketing Culture and the Belizean Nation: Blackness, Indigeneity, and Multicultural Performance." Callaloo 41, no. 5 (2018): 24–40. http://dx.doi.org/10.1353/cal.2018.a927541.
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Abstract: This article examines how the Belizean nation and national belonging are constructed in the representational politics of Belizean Belikin Beer campaign advertisements. In 2012, Belikin Beer released a series of commercials showcasing the “culture of Belize,” while addressing themes related to Belizean national identity, labor, heritage, and commemoration. Contrary to national constructions of Belize as a multicultural and plural society, the Belizean identity performed in Belikin’s campaign located Belize within an ambiguous regional geography, portraying it as a unique site within Central America and the broader Circum-Caribbean that provides the space for the reconciliation of diasporic and transnational Black and Indigenous identities. Belize provides a complex framework for the examination of Central American Caribbean identities and the utilization of Blackness and Indigeneity by the tourism industry. In tourism industry-driven cultural projects, competing ideals of Belizean identity, Belizean Blackness(es) and Indigeneities are heightened in new media and cultural productions that draw on the peculiarities of Belizean ethnic relations and ideology of national identity.
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Poska, Allyson M. ":Saint and Nation: Santiago, Teresa of Avila, and Plural Identities in Early Modern Spain." Sixteenth Century Journal 43, no. 2 (June 1, 2012): 593–94. http://dx.doi.org/10.1086/scj24245512.
Full text
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Ayaz Naseem, Muhammad, and Georg Stöber. "Textbooks, Identity Politics, and Lines of Conflict in South Asia." Journal of Educational Media, Memory, and Society 6, no. 2 (September 1, 2014): 1–9. http://dx.doi.org/10.3167/jemms.2014.060201.
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The concept of identity has evolved from an essentialist notion of a dominant group (which largely disregards the existence of plural identities or “patchwork identities” and their contextuality)2 into a notion that recognizes the discursive and fluid constitution of identities that are “constantly in the process of change and transformation.”3 Beyond academic debate about definitions, identity remains a relevant category in politics and society. Identity politics mobilize followers and supporters and may foster nation building. They are seldom unchallenged, for different discourses of identity often struggle for supremacy.
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Saglia, Diego. "Nationalist Texts and Counter-Texts: Southey's Roderick and the Dissensions of the Annotated Romance." Nineteenth-Century Literature 53, no. 4 (March 1, 1999): 421–51. http://dx.doi.org/10.2307/2903026.
Full textAbstract:
This essay examines the complex relationship between poetry and notes in Southey's Roderick, the Last of the Goths (1814) and the ways in which this double textual structure bears upon the national narrative of the poem. Following the popular tradition of annotated metrical tales and oscillating between romance and epic, Southey's poem is shown to be a plural work in which the prose appendage complicates the seemingly clear celebration of the Spanish nation proposed by the poetry. The poetry, indeed, constructs Gothic Spain as a modern-day nation through an accumulation of characters, tales, and objects. In general, the notes support this nation-making project by creating an archeologically reliable history of the nation. Frequently, however, they also subvert this history by unmasking the manipulations and gaps of the nationalist narrative. The counter-text of the prose marginalia can therefore be said to function as a Derridean supplement and, moreover, as a historically localized set of discourses that both construct and disperse the nation. As remarked by one of Southey's first reviewers, this textual strategy constitutes a kind of "knowing style," a subversion of poetry by prose (and vice-versa), particularly significant at a time when the author was not only shifting from radical to conservative positions but also gradually abandoning poetry in favor of historiography. By focusing on the competing narratives of the Spanish nation in prose and verse, this essay provides an insight into Roderick as caught between the contradictory multiplicity of its discourse and the attempt to deliver an ideologically closed narrative.
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Mustafidin, Ahmad. "MODERASI BERAGAMA DALAM ISLAM DAN RELEVANSINYA DENGAN KONTEKS KEINDONESIAAN." Jurnal PROGRESS: Wahana Kreativitas dan Intelektualitas 9, no. 2 (December 27, 2021): 208. http://dx.doi.org/10.31942/pgrs.v9i2.5713.
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AbstractThe failure to have a dialogue between religious understanding and social reality in Indonesia, which is multicultural, plural, and diverse, is the root of social conflicts with religious backgrounds. The failure to dialogue understanding is experienced by hardline groups who do not want to tolerate and find it difficult to compromise with the understanding of other religions that are different. The main commitment of religious moderation to tolerance makes it the best way to deal with religious radicalism that threatens religious life itself and, in turn, affects the life of community, nation and state unity.Keyword: Moderation of Religion, IndonesianAbstrakKegagalan dalam mendialogkan pemahaman agama dengan realitas sosial di Indonesia yang multikultural, plural, dan beragam merupakan akar dari konflikkonflik sosial berlatarbelakang agama. Kegagalan mendialogkan pemahaman dialami oleh kelompok garis keras yang tidak mau mentolelir dan sulit berkompromi dengan pemahaman agama lain yang berbeda. Komitmen utama moderasi beragama terhadap toleransi menjadikannya sebagai cara terbaik untuk menghadapi radikalisme agama yang mengancam kehidupan beragama itu sendiri dan, pada gilirannya, mengimbasi kehidupan persatuan bermasyarakat, berbangsa, dan bernegara.Kata Kunci: Moderasi Beragama, Indonesia
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Fuchs, Barbara. "Another Turn for Transnationalism: Empire, Nation, and Imperium in Early Modern Studies." PMLA/Publications of the Modern Language Association of America 130, no. 2 (March 2015): 412–18. http://dx.doi.org/10.1632/pmla.2015.130.2.412.
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How might early modern studies participate in the larger conversations and transformations of postcolonial studies while attending to the specificities of the age? How might we develop and mobilize period-specific understandings of a moment when states aspire to both empire and nation? My inquiry is motivated not only by the questions posed by the cluster of essays to which it belongs but also by the generalized, and often historically imprecise, move to transnationalism as a catchall for work that complicates our traditional nation-based categories. As I will suggest here, despite the strategic advantages of transnationalism for forging trans-historical connections, for developing a critical pedagogy, and for interrogating our own academy, the approach threatens to occlude the intertwined histories of nation and empire, even as it fails to capture the liminal, transitional qualities of the early modern. Instead, I propose a focus on imperium, to highlight the mimetic rivalries occurring among emergent empires at the very time they solidify sovereignty. Imperium studies challenges the self-sufficient histories of nation and empire by arguing for their imbrication and competition: only a plural history of the intersections among them can provide the full picture. Moreover, imperium studies explicitly engages with the multiple early modern temporalities, as well as allegiances—to an imperial future, certainly, but also to a classical past that remained central as exemplar and motivator and to the imperfect, incomplete work of nation making.
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Arifianto, Yonatan Alex. "Menumbuhkan Sikap Kerukunan dalam Persepektif Iman Kristen Sebagai Upaya Deradikalisasi." Khazanah Theologia 3, no. 2 (March 14, 2021): 93–104. http://dx.doi.org/10.15575/kt.v3i2.11761.
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Tolerance is very important for being together in a pluralistic society, there are incidents of intolerance that occur and there is a radical understanding of religion that does not uphold harmony. Creating horizontal conflicts that are very detrimental to society and the nation. From these problems, the writer uses literature research method with descriptive quantitative approach to answer the role of believers in fostering an attitude of harmony as part of deradicalization which aims to make Christians aware of the importance of maintaining harmony and peace in society as an important part of deradicalization. The conclusion from the discussion of this article is that believers must have an understanding that tolerance is part of the nation and state, so that an attitude will emerge to foster harmony as a spirit of peace. Then the role of Christians in being tolerant is made deradicalisation of the importance of living in multiculturalism. Because harmony becomes the unifying pillar in a plural society, in a beloved country. So that this research can provide insights and attitudes that promote harmony in society as part of deradicalization for the nation and state.
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Harun, Ruhanas. "The Politics of Accommodation and the Problem of National-Building in a Plural Society: The Case of Malaysia." ICR Journal 1, no. 4 (July 15, 2010): 577–94. http://dx.doi.org/10.52282/icr.v1i4.703.
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The issue of pluralism in Malaysia has attracted keen interest among scholars and commentators from this country as well as from outside the region. It is an issue that has pre-occupied the Malaysian government since Malaysia’s independence from British colonial rule in 1957. Since then the Malaysian state has been concerned with containing and managing the ‘vulnerabilities’ that can cause conflicts among diverse ethnic and religious groups in the country. The method used to manage ethnic relations has been termed the ‘politics of accommodation’ which is essentially based on the principles of bargaining, cooperation and accommodation among different ethnic groups. It is argued that while it has contributed to the peaceful - albeit precarious - coexistence between them, it also has had an impact of delaying the nation-building process in Malaysia. The pre-occupation of the state with ‘national unity’ and ‘national integration’ and the constant reminders to the public on the importance of ‘unity’ are proof that the ‘politics of accommodation’ as a tool for keeping the country and its diverse segments together are faced with serious challenges. This article attempts to look at the functioning of the ‘politics of accommodation’ as strategy for managing politics and society in a multiethnic society and its impact on nation-building in Malaysia.
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Tambiah, Stanley J. "Presidential Address: Reflections on Communal Violence in South Asia." Journal of Asian Studies 49, no. 4 (November 1990): 741–60. http://dx.doi.org/10.2307/2058234.
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Ethnic conflict is said to be rampant today. To all those instances familiar to us from the recent past, we may add the latest explosions in Southern Russia, in Eastern Europe, and in India's Kashmir.A great deal has been written on the historical antecedents of ethnic conflicts, and on the political, religious, economic, and social circumstances in which many of them have broken out. These accounts include the effects of global processes that stem from metropolitan centers upon satellite countries, the assumptions and the problems of nation-making, and the politics of ethnic and other group entitlement claims in plural societies.
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Miftah, Muhammad. "MULTICULTURAL EDUCATION IN THE DIVERSITY OF NATIONAL CULTURES." QIJIS (Qudus International Journal of Islamic Studies) 4, no. 2 (November 27, 2016): 167. http://dx.doi.org/10.21043/qijis.v4i2.1766.
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<p>This article tries to explain about the importance of tolerance, respecting the diversities among the society by multicultural education. The diversity of national culture will be lost by the time goes by if it is not supported by Indonesian human resource ability in maintaining and conserving the existing culture. Multicultural education is <em>kawah candradimuka</em> in maintaining the plural cultures to avoid the conflict leading to dispute and split of united Nation of Indonesian Republic (NKRI).</p><p><br /><em></em></p>
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Mendes, António de Almeida. "Africaines esclaves au Portugal: dynamiques d'exclusion, d'intégration et d'assimilation à l'époque moderne (XVe-XVIe siècles)." Renaissance and Reformation 31, no. 2 (January 1, 2008): 45–65. http://dx.doi.org/10.33137/rr.v31i2.9183.
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Between 1440 and 1640, from 300,000 to 350,000 African slaves were forcefully moved from sub-Saharan Africa to the Iberic Peninsula. Mostly female and young, this population was led to Portugal, to live among different cultural practices-in a society where the smallest religious, ethnic, or cultural difference was a cause of exclusion. How did men and women of foreign origins and cultures share a life, and have children, with the Portuguese, without sharing the society's values? Through exclusion, integration, and assimilation, the African presence in Portugal, from the sixteenth century onwards, created a plural nation and complex identities.
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Duryat, Masduki, H. Moch Sholeh, Fahmi Arfan, Muchsin, Faisal, Ikramullah Zein, and Muhammad Usman. "BHINNEKA TUNGGAL IKA DAN KONFLIK SOSIAL; (KHAZANAH MULTIKULTURAL INDONESIA DI ERA POST TRUTH)." Jurnal Sociohumaniora Kodepena (JSK) 2, no. 1 (May 31, 2021): 1–15. http://dx.doi.org/10.54423/jsk.v2i1.63.
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Indonesia is one of the largest multicultural countries in the world, this can be seen from the sociocultural and geographical conditions of Indonesia that are so complex, diverse and broad. As a plural and heterogeneous country, Indonesia has the potential for multi-ethnic, multicultural, and multi-religious wealth, all of which are potentials to build a large multicultural nation "multicultural nation-state". This nation-state
multicultural can be double charged; integration or conflict, which must be held together with full wisdom and nuances of tasamuh in the midst of society.
As we understand together, the formation of the State of Indonesia on the basis of its country was formulated with a long and bloody struggle until it was proclaimed on August 17, 1945. The proclamation was also preceded by a long debate about the shape of the country - given the reality of Indonesia's plurality as a nation. as the foundation of the State, with the motto of Unity in Diversity.
The effort for Indonesia to survive as a multicultural country continues to be carried out mainly by strengthening education (religion). Because education is believed to have a strategic role to build and restore the way of thinking and attitudes of students into a level that understands pluralism in society
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Rofiq, Ahmad Choirul. "Ideal Relationship Between Pancasila and Indonesian Muslims." ARISTO 8, no. 2 (June 1, 2020): 260. http://dx.doi.org/10.24269/ars.v8i2.2451.
Full textAbstract:
After successfully proclaiming the proclamation of independence, the Indonesian people made an agreement to ratify the Pancasila as the basis of the Indonesian nation. The Pancasila values were explored directly from the noble values possessed by the Indonesian people before Indonesian independence. This paper through library research concludes that the Pancasila historically underwent its dynamics since the Old Order government until the Reform Era, especially in its ideological process among plural Indonesian society. The ideology of Pancasila has been confronted with other ideologies, such as communist ideology and Islamic ideology which seeks to create an Indonesian nation in accordance with each ideology. Although the teachings of Islam are not contrast to the Pancasila, but the political movement of some Indonesian Muslims to establish an Islamic state or Khilafah in Indonesia clearly contradicts the spirit of Pancasila because Indonesia is a nation achieved by agreement of all Indonesian people with their various religions. Therefore, the Indonesian Muslims (as well as other non-Muslims) must prove their main role in maintaining the continuity of Pancasila and the unity of Indonesia with its Bhinneka Tunggal Ika. Besides, the Government leaders of Indonesia together with all Indonesian society must practice the holy values of Pancasila, maintain the unitary of the Indonesian nation, and realize a prosperous Indonesia based on the Pancasila.
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Rofiq, Ahmad Choirul. "Ideal Relationship Between Pancasila and Indonesian Muslims." ARISTO 8, no. 2 (June 1, 2020): 274. http://dx.doi.org/10.24269/ars.v8i2.2459.
Full textAbstract:
After successfully proclaiming the proclamation of independence, the Indonesian people made an agreement to ratify the Pancasila as the basis of the Indonesian nation. The Pancasila values were explored directly from the noble values possessed by the Indonesian people before Indonesian independence. This paper through library research concludes that the Pancasila historically underwent its dynamics since the Old Order government until the Reform Era, especially in its ideological process among plural Indonesian society. The ideology of Pancasila has been confronted with other ideologies, such as communist ideology and Islamic ideology which seeks to create an Indonesian nation in accordance with each ideology. Although the teachings of Islam are not contrast to the Pancasila, but the political movement of some Indonesian Muslims to establish an Islamic state or Khilafah in Indonesia clearly contradicts the spirit of Pancasila because Indonesia is a nation achieved by agreement of all Indonesian people with their various religions. Therefore, the Indonesian Muslims (as well as other non-Muslims) must prove their main role in maintaining the continuity of Pancasila and the unity of Indonesia with its Bhinneka Tunggal Ika. Besides, the Government leaders of Indonesia together with all Indonesian society must practice the holy values of Pancasila, maintain the unitary of the Indonesian nation, and realize a prosperous Indonesia based on the Pancasila.