Peribadi, Tanzil, Juhaepa, Muh. Rusli
Department of Sociology Science, Faculty
of Social and Political Science, University
of
Halu Oleo, Southeast Sulawesi, Indonesia. *Corresponding Author: Peribadi, Department of Sociology Science, Faculty of Social and PoliticalScience,University of Halu Oleo, Southeast Sulawesi, Indonesia, Emai ld: citaperibadi@gmail.com.
Journal of Philosophy and Ethics
Volume 1, Issue 1, 2019,
PP
1-12
ABSTRACT This paper is one part of a critical review sourced from dissertation of writer on "Reconstruction
of
Participatory Paradigm Based on ESQ Power (2015b).In this context, the discussion was focused on the critical analysis to result of paradigmatic formulation. The research was developed through
a methodology discourse with approaches: (1) a deductive interpretive phenomenology referred to Raimun
Karl
Popper
(Muhadjir, 2011); (2)
a case study referred to Yin (2008); and (3) "member checks" procedures meant by Denzin (2009). The results showed an ideal formulation with the purpose of synthesizing the community based participatory developmental paradigm with the Prophetic based paradigm charater building. The result of this paradigmatic grand design could be used to generate the actor of development having personal and social strengthin running the poverty reduction programs. Keywords: Paradigm, Prophetic, Construction, Development and Poverty
A. INTRODUCTION
Participatory development paradigm has grown and developed
as the reflection of the awareness from the experts of development in the form
of critical analysis on the existence of “developmentalism concept” that was
over oriented to the economic-material aspect. One of the alternative solutions
offered was the strategy of participatory development based on culture that has
been used so far.In viewpoint of skillful validator, the above mentioned
paradigm has been relevant with the poverty overcoming program.But, the process
of pauperization thatbecame the interesting topicin axiological field has not
been eliminated yet. As a result,
the discourse of Prophetic development was greatly required when such
phenomenal aberration became the trending issue in the late of this decade.
Although there were still many Muslim
scientists have not been interested in Islamic epistemology as
meant by Peribadi (2016). It was unavoidable that according to Alatas (2010)
that a majority of Asian academician’s mind are manacled (captive
mind) and continueto be obedientin front of the power of orientalism and
eurocentrism paradigmin all levels of scientific activities. Of course, it was
difficult to be avoided that the above mentioned captive mind phenomenon has
injected largely brain and spiritual faculty of Asian scientists so far. It was
admitted by a Professor of University of Hasanuddin, Makassar that:
“even now, it has transformed a
phenomenon of the other under development, namely the attitude of modest and
keeps following on the using of paradigm and epistemology from Western.Until
now, there has not been maximal effort yet from the academicians to develop
alternative paradigm like Prophetic paradigm that has ever been developed by
Kuntowijoyo andnow you also begin to try to design it”. It is ironical that we
still want to take a lift on the board which has been shaken and almost get
sunk(Darmawan
Salman was interviewed by the researcher on
November 23, 2014).
The
finding of case study on the implementation of strategy of participatory development
in the context of holding the poverty overcoming program elaborated a in another
article(Peribadi 2015c) was increasingly clarified the
urgency of synergicity between participatory cycle in perpective of Weberian’s
Cultural and ESQ Power cycle in perspective of Ibnu Khladun’sTranscendental. On
the other hand, the effort of performing ESQ Power based Prophetic paradigmthat was expected to be able to
anticipate the pauperization got theoretical and practical support even if the
writer completely realized that the result of paradigmatic grand design in this dissertation has not been parallelized with some
results of scientific work, taste, andcreation from some of the former
scientists.
B.
REVIEW OF THE LITERATURE
The explanationsin this discussion are the key
concepts employed as the base of interpretation towards the empowerment
strategy based on ESQ Power. In this context, the discussion begins from the
concepts of empowerment in the participatory perspective and is continued with
the concepts of intelligence for the actor of development in overcoming the
process of pauperization and its implication towards the poverty it self.
1. Perspective of Poverty Theory
The diverse theories of poverty discourse that have
been discussed, but there are three discourse theories that seem stronger as
the base of analysis and even can give a chance for a new social theory to
appear. Firstly, discourse theory from Foucault (2002) as the basis for
developing post-colonial theory, a productive power to empower the theory of
gay, theory of post development, and that of modernity criticism. Secondly,
discourse theory from Laclau and Moffe (2008) as the basis of present hegemony
analysis, post-Marxist, constructivism of Marxist in anthropology and
psychology. Thirdly, discourse theory from Habermas (1996) that was developed
in theory of deliberative democracy and analysis towards social conflict. All
of the discourse theories above do not perceive social reality as the fact, but
as a metaphor or meaning according to the perspective of agency (Agusta,
2012). Yeremias (1995) stated that there
are four theory frames that can be used to analyze the poverty. The first and
second perspectives tend to be classified as “conservative groups” because
always place the blame on the poor as the source of poverty. Therefore, the
both perspectives are classified into culturalist paradigm. The third
perspective is a reflection of liberalism because it polemycizes the inability
of the structure. Whereas, the fourth perspective tends to consider the
capitalist as the actors that make people poor. The two latest radicalism
perspectives are classified into structuralist paradigm. In relation with that,
according to Guner quoted by Abuzar (2013) that in Islamic point of view, there
are two concepts of poverty, namely material poverty and spiritual poverty. Al
Qur’an has 14 chapters related with the poverty, and two of them are concerning
the spiritual poverty. The others are about the material poverty. The concern
to the poor constitutes one of the main requirements for a Muslim for not being
said as a religion liar. Likewise, hadits that stated that the poverty is near
to infidelity and someone can not be said as a Muslim if he is happy, while his
neighbors have a lot of troubles. That is what has become the bitter
experience, when the reflection of imbalance seems to be increasingly open
between the poor and the rich (Peribadi, 2015a).
2. Participatory Perspective
According to Friedman
(1992), the strategy of development that must be featured is the pressing on
the process of the household empowerment and its members on dimension of social
power, political power or bargaining position, and psychological power.
Meanwhile, according to Sugandhi (2008), participatory approach as strategic
method is an effort of enhancing the capability (capability building) and institutional
strengthening of local community through the process of learning based on the
experience by way of the involvement in various aspects. The effort of
the releasing from the imbalance situation, it must be done the empowerment
process to the powerless. In this context, according to Chambers (1996), there
needs to be a movement of the releasing from the susceptibility and
powerlessness as the poverty rackets because it forces the poor family to sell
their wealths, even their valuable ones.
The method of participatory rural appraissal(PRA) as an integral part from participatory approach is
highly required. However, in accordance with Suharto (2007) referring to the
experience of Robert Chambers in some
developing countries designed in his book of Rural Development: Putting the Last First (1985) that apparently
the above mentioned method is frequently faced to three things. One of them is
the uncontentedness towards the bias especially the bias of anti poverty
aroused by rural development tourism alias the developmental tourists as
well as the bias of project that only gives special attention to the villages
becoming the area of project. Personal bias that is more dominant on men than
on women and on the elites than on the poor.The seasonal bias prefers
travelling in cool and cold sason to travelling in hot and rainy season that
even has bad impact for the rural poor society. Eventually, diplomatic bias
that does not expect to see the bad condition that can make them to be awakened
(Alfitri, 2011; Mardikanto and Soebiato, 2012; Peribadi, 2015).
Application
from this alternative approach is seen in the program of UPOP and NPIUSE
emphasizing on the approach of participatory
socio-cultural mapping and needs assesment that are also often called as
participatory rural appraissal(PRA).This approach can also awaken
the attitude of government, stimulate discussion, and encourage the citizen to
assemble, so that it re-strengthens the social relationship that has been fade
for a long time. Accordingly, to reach the substantial target of three Powers
(environmental, economic, and social infranstructures), NPIUSE having the
guidance on the cycle of poverty overcoming beginning from the phases of
planning, implementing, to evaluation as seen in Figure 1.
Figure 1. Cycle of Participatory
Development that was elaborated from the Supplement of the General Guide for
Implementing NPIUSE, 2011 and the Guide for Implementing NPIUSE, 2012.
3. Perspective of ESQ Power
Thesis of Weber about The
Protestant Ethic and the Spirit of Capitalism (1930) is the
main source that presses on cultural values in developing modernization.
According to him, religion has a lot of roles in forming capitalism because the
social values coming from religion greatly influence the individual behavior (Budiman,
1995; Esfahani and
Seyedalighoreyshian, 2013).This thesis is furtherly developed that is then
popular as the sociologist and anthropologist having the ism of Weberian.
In accordance with Malik
(2010) that between the epistemology of Weber and Khaldun has the
substantivistic thought conclusion because the both emphasize that religion has
the encouraging power in forming economic conduct. If Weber gives the example
on the adherer of Calvinist Protestant that has stimulated the developing of
capitalism in Western world part, so Khaldun reflects the progressivity of
economic developing of Arabic nation in the beginning of Islam, even involves
the close friends of Prophet Muhammad SAW as the economic actor. Thus,
prophetic leadership has the base of its sociologic explanation on the mind of
Max Weber about the ethic impact of Protestant and on the mind of Ibnu Khladun
concerning the work ethic of Arabic nation that can generate great peopleas the
person feeling happy when making other people successful, is prepared to
sacrifice for the sake of the other people’s happiness and arouses a better
substituter from himself (Kurasawa, 1993; Khaldun, 2005, Malik, 2010; Utoyo, 2011; Rivai and
Arifin, 2013).
Figure 2.
Cycle of Zero Mind Process from ESQ of Ary Ginanjar Agustian, 2000.
Discourse of Prophetic
epistemology of Syaria’ti (1985) that is popular with the concept of Trinity is
developed from the story of Pharaoh, Qarun,
and Bal’am. Kuntowijoyo (2008)that
is famous with the discourse of thought of “Prophetic Social Sience (PSS) is
developed from the Letter of Al Imronchapter 110. In economic context, Monif and Kamaluddin (2014)
wrote the book: “Rasulullah’S Business
School” comes from the story of Rasulullah
(the messenger of God) trading and holy love of Khadijah. Likewise, Agustian
(2003) builds character and mentality of development through the training of ESQ Power by developing the concept of
165 as seen in Figure 2. Meanwhile, Santosa (2014) accelerates mental
entrepreneurship through “Enter Trend Training” by developing the stories of
trading of the close friends of Prophet Muhammad that appear to be rich.
The newest invention on the power
of above mentioned Emotional Quotient that is increasingly clarified by Dana
Zohar and Ian Marshall from Havard University and Oxford University (Agustian,
2003). But, more than that, Gardner quoted by Ula (2013) in theory of multiple
intelligence state firmly that everybody has the capacity of nine kinds of
intelligences. For that reason, in accordane with Hawari (2009) if nation and country
want to come out of the multi-dimensions of crysis, the requirements of Human’s
Resources primarily the leaders mut have good quality and fulfill the criteria
of IQ (Intelligent Quotient), EQ (Emotional Qoutient), CQ (Creativity Quotient)
and SQ (Spiritual Quotient) or faith and piety.The effort of accelerating ESQ
Power, Pesantren (school of Al Quran studies for children and young
people) of Hidayatullah develops the spiritual journey of Pre Revelation and
Revelation Scientification as seen in Figure 3 (Wibowo and Herdimansyah, 2000;
Suharsono, 2011).
Figure
3. Cycle of PreProphetic and
Prophetic Leadership that were elaborated from the Islamic Guidance of
Leadership of Political Party at National Level of Hidayatullah, Jakarta
(Peribadi, 2015b).
C. RESEARCH METHODS
The
choice on phenomonologic interpretative paradigm in the frame of deductive
interpretative phenomenology according to Karl Raimun Popper is based on the
consideration of philosophy, paradigmatics, and diversity phenomenology. In
context of paradigm, Muhadjir (2011) confirmed that there are five things that
make Popper different from the other logical positivists, namely, (1) theory of
probabilistic is not used for inductive epistemology, but is used for deductive
epistemology; (2) its sylogism frame starts from deductive concept of universal
truth as major premise. Whereas, in a variety of prominent cases in the field
are placed as minor premises; (3) Popper admits about moral truth; (4) Popper
does not use the analysis of objective matemathics, but uses that of
interpretative phenomenology; and (5) Popper does not make verificational test
like the other logical positivism experts do, but makes falsificational
test.
Several
sides are chosen as the source of information in process of primary data
collecting based on the consideration of Bogdan & Taylor (1993) and the
suggestion of Spradley (1997) and Benard (1994). Firstly, the informant coming from the apparatus of Regional
Apparatus Work Unit (RAWU) as the member of the Team of Regional Poverty
Overcoming Coordination in area of Kendari Town government and the citizens in
the level of village and district. Secondly,
the consultant and team leader, stakeholder that is joined in Urban Learning
Community and working-group, and the members of Society Self-Supporting Board/
Society Self-Supporting Group as the volunteers of Urban Poverty Overcoming
Program and The National Program of Independent Urban Society Empowerment start
from the level of urban, district, until rural governments.
The
research took place in area of Kendari Town government South East Sulawesi from
August 2014 to February 2015 with the consideration that Kendari Town has the
icon “Realizing Kendari Town in 2020 as a green, religious, developed,
democratic, and prosperous city”. However, from December to February 2015, the
researcher began to do indept interview with skillful validator by coming to
Kendari Town directly and out of Kendari Town area. The effort of obtaining the
answer of this research problem needs a set of primary and secondary data.
Thus, the effort of reaching the required result uses participatory action
research, indepth interview, and Focus Group Discussion and documentary
study.
Analysis
of deductive probabilistic truth for metaphysical moral truth uses analysis of
phenomenologic philosophy through interpretative data, interpretative analysis,
and interpretative conclusion so that it results in holistic conclusion and is
based on essential truth. In this context, probabilistic theory will be used as
deductive proving. Theory of universal world truth, either substantive or
essential truth, is not placed to follow Aristoteles’ categorical logic or
Eucludes’ axiomatical logic, but is placed to follow deductive logic of set
theory. The position of every case as minor premise will be related to
condition, situation, or related case context towards major premise to
establish the conclusion of its probabilistic truth (Muhadjir 2011; Peribadi,
2015a).
D. CRITICAL ANALYSIS ON
PARADIGMATIC FORMULATION
The result of grand design attached in Figure 1 was not in the effort of
losing the bewitcher (magician) of positivism as elaborated by Ouspensky in the
book of its Tertium Organum. However, the performance and orientation of the
scientificity was to state firmly the urgency of developing alternative
paradigm based on Prophetic spiritual.
Figure 1.
Reconstruction ofthe Paradigm of ESQ Power based Participatory Developmentin
Overcoming Pauperization and Poverty
Conversely, it was not in
the meaning of “Islamic Critics on Marxism and another misleading western’s
mind pioneered by Syaria’ti (1996). It was not”Conflict between Marxism and
Islam” either as meant by Hiro (2007),or the pros cons to the established group
with the actor of change as explained constructively by Adonis (2012). Besides,
it was not in position of pros cons towards ”Science of Islamization” as
explained by Zarkasyi (2014) that aroused the long debating in intellectual
mind of Muslim in almost all sides of this earth.
The substance
of study in this dissertation was an ideal phenomenon with the purpose of
synthesizing the community based participatory developmental paradigm with the
Prophetic based paradigm charater building.The result of this paradigmatic
grand design could be used to generate the actor of development having personal
and social strength. If the result of this grand design as seen in Figure 1 was claimed radical, so in accordance
with Clements (1999)that it does not become the problem because indeed, most
observers have wished radical reaction on the process of superexploitation of
the capitalists towards the resources so far.
At least, such mind orientation and
scientific performance could become the source of motivation tobegin arousing
some conceptual and theoretical discourses in a variety of science disciplines.
But, more substantially, it was a sensation to begin implementing
“deconstruction method of Derrida” as serious effort of releasing authoritarian
tirany contained in ideology of developmentalism.
The paradigm of participatory planning that became the
orientation of designing in this dissertation was an effort of paradigmatic
reconstruction that strove to synergize the cycle of participatory development
with the cycle of ESQ Power
165 (Agustian, 2000). The participatory cycle began from the ladder of “reflection of poverty” to the ladder of “review of program andits process”.
Meanwhile, the cycle of ESQ consisted of “six
ladders ofthe Pillars of Faith and five ladders of the Pillars of Islam and 1 Ikhsan”. On one
hand, the cycle of participatory development could generate intellectual
quotient and critical awarenessfor those who
got involved in the process of the poverty overcoming because it was in line
with the guidance of critical theory and postmodernism that became the frame of
its base.But, on the other hand,the cycle of ESQ Power could arouse themoral force towards
an area of civil society based on Al Fatihah” that was marked with the process of
rational communication of Habermas. Besides,
the process of communication that took pace in a settlement of Al Fatihah (civil society) was not only
rational, but alsowas characterized with the contact and communication wrapped
with love and affection (Rahman and Rahim).
Based on the approach of research and development as
meant by Borg and Gall
(1989) or procedure of “member check” as meant by Denzin
(2009) as an effort of avoiding malconstruction on this paradigmatic design, so
the writer, then, asked for reflective critical analysis from some persons as the skillful validators both for them who live in
Kendari City and out of research area.A variety of perspectives in the form of
criticism and scepticism analysis, all of them were summarized in the following
elaboration.
Firstly, the choice on developmentalism
ideology in the frame of developmentalism paradigm by New Order government when
it was regarded strategic enough with the existence of a nation and country
that has just begun to build.The economist proposed the effort of acceleration
of economic growth through massive investment and developmentalism ideology
also gave the chance to obtain overseas’credit loan. Conversely, the skillful
validator also agreed that developmentalism paradigm even brought the rich
people became increasingly richer and the poor people became increasingly
poorer.Even, it led to the local wisdom and all of the other local initiatives
got removed. In addition, the developmentalism paradigm also yielded a variety
of social deconstructions and caused the aberrational conducts frequently
happened.
All skill ful validators
agreedthat the choice of New Order Government towards the paradigm and theory
having modernization ideology could not be removed from a strong impact of
structural and functional theory in the context of socio-anthropology
emphasizing on stability.Meanwhile, according to Faqih (2006) that the concept
of ‘development’ itself was not something neutral, but behind it, there was a
certain ideology that was full of the burden of modernization and even westernization.
Secondly, all sources of information regarded
relevant and justified on some implications of using the theory of people
centered development so far. It was stated firmly by a Professor of Sociology
ofAirlangga University, Surabaya that “in the case of doing the acceleration of
social transformation towards New Indonesia may not use developmentalism
ideology anymore.It is the time for us to strive to design a format of local
wisdom and other social transformations based social transformationin the
society” (Mustain, General Lecture in the Hall of Social and Political Science
faculty, University of Halu Oleo, Kendari, on March 13, 2015 and the researcher
acted as the moderator).
Implementation of the theory of the above mentioned
people centered development has really accommodated all aspirations from the
people and has had positive impact towards the increasement of socio-economic
welfare of the poor society. The cycle of participatory development that has
been applied by PSQI and NPIUSE that began from the effort of poverty
reflection, self-supporting mapping, the forming of SSSB/SSSG, arranged MTD of the poverty overcoming program, built
collaboration and synergicity, planning, implementing, evaluationand monitoring
with involving fully the poor societal citizens were regarded as the proper
step by all sides in overcoming the poverty.But, implementation of the
participatory development cycle actuated by NPIUSE has not pertained directly
on the existence of thefarmers systematically.
Basically, it might have
been professional andhave had political will.However, it has not been based
with the level of deep spiritual quotient,so that a phase frequently was done
only to eliminate a procedural requirement. Nevertheless, according to one of the
lecturers of Sociology and also the Head of Laboratory of Sociology in
University of Indonesia that “as a matter of fact, in the paradigm of the
poverty overcoming employed by PSQI and NPIUSE has been contained the values of
humanity, togetherness, and honesty based on social capital” (Ida Ruwaida was
interviewed by the researcher in University of Indonesia, Depok,on November 10,
2014).
Thirdly, the existence of a nation and country which are rich in Natural
Resources like Indonesia suddenly fell down
into an under developed country and was in inferior position from the superior
countries that even do not have Natural Resources.This condition was interesting so
that it became a sharp and important enough question. Why could it happen and
which poverty theory was more relevant to be employed to analyze it?In some
perspectives through triangulation of theory mentioned that theories and
concepts of poverty in structural perspective were properer to study and
analyze pauperization, while theories and concepts of poverty in cultural
perspective wereproperer to study and analyze the problem of poverty. However, as
for the skillful validator that the poverty was seen in the light of culture,
nature, situation, and structure could only be used as the perspective to
discuss about the poverty.
But, cultural perspective that underestimated the poor because they
were lazy, apathic, extravagant, and had work ethics,were considered
unrealistic and even such review was no more than the effort of compensation to
take over the attention for the aberrational conduct that has been shown so
far.Moreover, according to Agusta (2012) that poverty is a certain strategy to
continue to obtain overseas’ aid that certainly keeps adding overseas’ credit
of this nation.As a result, this nation has a lot of continual debts.
According to the perspective of the most sources of information that the
poverty became a trending issue because the official that was entrusted the
duty or mandate to make the people prosperous seemed to feature his personal
interest and his closest persons. The findings showed that
condition, so that it was impressed to justify the findings of Sjaf (2014) that
was contained in his dissertation about “Ethnical Politics”. Possibly, we were
surprised when hearing and knowing that in the effort of defending status quo,
so the official of Kendari City Government did the practices of power sharing, rent seeking, made the succession team as
the public official, programmingthe project of development in the basis of
actor’s victory, built the bonds of patron-clientbetween the actor and the
mass.
It
seemed that the mentality of development that was claimed to like doing brutal
action was reluctant to be liable and hypocrite as ever criticizedby the
popularanthropologist, Koentjaraningrat andcultural observer, Muhtar Lubis. In
this context, according to the Lecturer of Anthropology, University of Andalas,
Padang that “it has really colored the conduct of national and local elites so
far.However, it does not mean that our culture is bad, because it appears as
the result of centralization paradigm, and now it has shifted to the
decentralization into the form of deliberative democratic process” (Erwin,
General Lecture in the Hall of Socal and Political Science Faculty, University
of Halu Oleo, Kendari, on
March 13, 2015 and the researcher acted as the moderator). Although from the
result of validation, the justification seemed less relevant for the
skillful validator coming from the bureaucrat and official sides, but among of
them kept admitting it spontaneously that the aberrational conduct was not
because of a bad Indonesian nation culture.
More
specifically, what became an interesting object for the informants and key
informants was their agreement ona vague mentality of the local
officials.According to them, the brutal attitude of the local elitesthat was
successful to be the small kings in the region was due to the factor of
political euphoriaof the Public Election of Regional Head becoming the
competition space to get the position. The phenomenon of competing towards the
position with all positive and negative effects quite influenced the people in
its vicinity including what became the trending issue in area of Kendari City
Government.It was proper that if all sides approved that the best solution in
the future was the awakening of the officials having high integrity, good
loyality, and good responsibility both in the world and in the hereafter.
Fourthly, talking about the religious implication towards the
implementation so far has aroused a question namely, could the religion and
religionists influence, change, and deliver the implementation of development
towards a fair and civilized humanity?All scientists referred to Weber’s
inductive study when discussing about the role of religion towards the
paradigm, behavior, and social action. All parties also admitted the relevance
of religious teaching and spirituality value with the existence of great
peopleand super leadership as the civil society pioneerstowards the nation with
a more excellent civilization.Besides, the theorist also admitted the relevance
of the thesis of Bellah and Tominaga about the effect of the value of Shinto
and Konfhucu towards the awakening of Japanese and Chinese nationas well as the
thesis of Geertz as the anthropologist of America that found the effect of
Muslim students’ ethics towards the awakening of Islam Union (IU) and Islam
Trading Union (ITU) in Java at that time. But, the role of religion on the
existence ofasabiyahas meant by Ibnu Khaldun has not
obtained yet a lot of attentions from the scientists and skillfulvalidators
(Baali and Wardi, 2003; Khaldun, 2005).
It was very important that the role of religion in
building community, nation, and country although in reality, the religious
value of Indonesian nation seemed insignificant with the progress which is
achieved this time, and even religion tends to be instrumental rational object as meant by Weber. It was
similar with what was expressed by Tago (2014) in his dissertassion about the
conduct of exploiting religion as a rationality transition of social action.It
could be seen on the last case befalling “the national figures in the
field of law and religion” like Surya Darma Ali as ex-Religion Minister of Indonesian Republic and Lutfy Hasan as ex-President of the Party for Justice and Welfare. Interpretive analysis in the perspective of an expert of character building
that discussed this case that:
“Indeed there are three inseparable elements,
namely: (1) there
is good value in the form of the values of loyality, togetherness, peace,
and honesty like in Japan, especially to the value of faith for us as
Muslim religion. Now… for
someone having a broad religion knowledge but is not underlied with the value
of faith, so it is easy to be affected; (2) there has to be a system that provides a place
for those values, and (3) there
has to be a leader having an integrity in doing the above mentioned system and
value. Three
of them may not be separated so that, as for me, what is developed by Mr Pribadi is very good and may many academicians will develop it later. Because
the thing, besides
no longer places religion as ritualistic charity only, also means to have begun to
place religion into a model of developmental paradigm.It is actually the one
that has happened so far,the Pillars of Faith and Pillars of Islam only
become the memorizing material only. It has not been formulated yet to become a
model of character building like what now we have held in the form of the
training of ESQ 165” (Ary Ginanjar Agustian was interviewed by the researcher in Menara 165 Jakarta, Wednesday, on November 12, 2014).
Talking about whether there
was any significance or not between nation religious value and Indonesia with
work ethic of the apparatus, so through triangulation of investigator had any
difference in some perspectives.According to the investigator, theabove mentioned
religious value and work ethic could not keep quiet because got stuck in
inferior position as meant by the theory of Dependence. In this context,some
experts regarded it relevant and others regarded it less relevant. The both
propounded a different argumentation that it was relevant because the Third
World in general has not been free economically. Conversely, it was less
relevant because it did happened interdependence of inter nation.If there was
any nation which felt disadvantageous with this interdependence, so the country
concerned kept being able to exist in the future due to its work ethic.
Argumentation
for them who stated firmly the existence of the relevance showed the case
example of the struggling spirit of our founding fathersin independence
upheaval when struggling with the attack of Holland compaign with using bamboo
spear. It was a real indicator that mentality, spirituality, and performance of
our predecessor were very superior. It means that sacralization of religious
value seemed voluntary in the form of sruggling spirit that never stopped and
kept being flared up to take and defend the independence that now is enjoyed by
our descendants. Meanwhile, now the result of social dynamics and cultural
change, so “food independence” is also crystallized as the result of the
existence of “food mafianism”that is difficult to be detected.
The condition also seemed real in arena of the above
mentioned Public Election of Legislative and Regional Head in the bureaucratic
field of Kendari City in various forms of universal symbolistical diversity.
Initially, the strategy of brilliant campaign was designed in the form of
ritualistic program by coming to all mosques in all areas of Kendari City.
Likewise, when the competition wastaking place, the aids of worship equipment
began to be spread to the voters.In the beginning of leadership of
Asrun-Musaddar, the “Program of Morning Prayer with Going around the Mosques”
sounded loudly and was given the priority. But, the program of spiritual
developing that was actually very positive turned out that lately it has begun
not to run.
The effort of internalization
and externalization towards the values of the Five Principles as way of life of
Indonesian nation was regardedpowerless,andeven surrendered because of the
strong impact of modernization, westernization, and globalization.Therefore,
the skillful validator admitted the relevance of the failure of the Guide for
Internalizing and Implementing of the Five Principles program that was
engineered by the Board ofthe Guide for Internalizing and Implementing the Five
Principles with doctrinization approach in the past, so that it failed to
develop the program of value internalization.In turn, the development that has
synergized among structural, cultural, and processual dimensions so far seemed
to have not been created because it was more oriented to economic
development.But, one of the skillful Staffs of leadership of political party at
national level of Hidayatullah, Jakarta andthe editor of the book of Tertium Organum
stated firmly that:
“The effort of value based developmental
reconstruction is not capable enough of balancing the strength of materialism
flowespecially if it is only universal values.We require a further
paradigmatical study to the epistemological design referring to the frame of
Universum Organum as the effort of the developmentof Organum epistemology in
version of Aristetoles, Novum Organum in version of Francois Bacon, and Tertium
Organum inversion of Ouspensky. Indeed, the third paradigm has discussed and
touched ethical and transcendental truth including what has been developed by
Popper. However, up to now, a universal organum has not appeared yet that
combines rationality, empiric, and transcendental arrangement that more
specifically refers to Universum Organum in version of the paradigm ofGod
unity. As a matter of fact, Prophetic Social according to Kuntowijoyo including
the study that you offered has begun to enterthe category of the universum
organum. For that reason, such ideal study remains to get into trouble because
the foundation of Universum Organum epistemology in version of the paradigm of
God unity has not appeared yet. For that reason, I will write a book about this
thing, and the capital to yield such alternative work may not be inferior,
especially feel inferiority from the superiority of West.Accordingly, it is
difficult to yield the scientist like Kontowijoyo with his Prophetic Social
Science (PSS) ideas andProfessor Naqueb Husain Al Atas with Science
Islamization that has been in Malaysia due to the inferior factor. When I am
asked to write Mr. Isran Noor’s book (2014) “Indonesia, the biggest maritime
country in Asia”, so I start it with musing over the Letter of Al Qamarchapter 15 that“actually
we have made the ship as lesson, so is there any person who want to take the
lesson?”The letter of Al Israchapter
70 stated that“actually We have
glorified the children of the Prophet Adam,
We have carried them on land and in the sea,We have given them fortune from
the good things and perfect superiority for mostly creatures that we have
created”. How remarkable the God’s Saying is, isn’t it?If we do have the will
to develop a variety of studies based on His chapters. Let’s see the model of
our boat, it is the model of the letter of Allah and Muhammad (Suharsono was interviewed inPesantren (Muslim students’ school) Hidayatullah,
Depok, on November 9, 2014).
Fifthly, the social construction of PreProphetic leadership in the context of
parentless, shepherding, trading, and contemplating in Guahirahas come to the time to bereflected and implemented in
brutality and the behavior of brutalityof the children of this nation
currently.But ironically, social scientist including for them who confessed to
have Islam religion seemed still reluctant to make it become a developmental
paradigm especially to be developed into a discourse of Prophetic character
education theory and Prophetic social construction theory”. In perspective of a
majority of the skillful validators, this condition was a strategic moment to
offer a discourse of theoretical thinking by developing PreProhetic and
Prophetic variables. Not to mention, according to Garaudy that western paradigm
has killed the God and human, so that it was suggested to develop Prophetic
paradigm.Therefore, according to Professor of Sociology of Hasanuddin
University that:
“indeed it is the time for academician
that begins to do the study about Prophetic paradigm as the alternative
paradigm taken from Islam ism. Besides, it is the effort of showing the study
of theoretical and conceptual context study that is relevant with objective
condition of this society and nation, we have to have begun to show our
ideological partiality as an intellectual religious person.Therefore, the study
as you develop it, it deserves to be appreaciated because besides the knowledge
that so far you have regarded it as the only truth is based on the scientific,
it hasalso begun to appear the other under development reflecting the sense of
inferiority and humblefor Islam people to use its own paradigm.Meanwhile, Islam
spirituality value so far has not only been ignored, but also has contained in
the form of ritualistic worship charity only.For that reason, it must be
brought to go into the area of paradigmatic as Mr Pribadi began to develop in
his dissertation” (Darmawan Salman was interviewed by the researcher on
November 23, 2014).
All
sides admitted that how amazing it was if the holder of the mandate or trust of
the nation and country passed the spiritual journey of PrePropheticas Muhammad
has passed before they occupied their position status.It was proper if we got
into trouble to find the potret of great people as meant by Utoyo (2011) that
was similar with Muhammad. At least, axiological implication on the Prophetic
developmental paradigmcould anticipate the awakening of false officialthat
tended to become “modern cannibalism” human exploiting the people as criticized
by Nataatmadja (2003). Besides, it could eliminate the existence of new
Pharaohs in actuating the governmental political will authoritarianly as
intended by Ali Shariaty (1985). Therefore, the intention of introspection
towards the system should have been given the priority because the system was
the one that became the main cause of everything.It seemed real on the system
of Public Election of the Regional Headthat forced to expend political money.
It goes without saying that the main thing to be thought of was returning the
political money. In this context, according to an academician and as one as the
ex-Bureaucrat of Kendari City that:
“Paternalistic
theory still has strong effect and becomes the behavioral standard of every
human specifically in Indonesia. When a leader’s
behavior follows the pattern of PreProphetic and Prophetic leadership, he will also be followed by a majority of the society.On the contrary,
if the leader does not practice the system of Prophetic leadership, he will
arouse social pathology as what frequently happens this time. Therefore, the
system for managing a countryhasto be reviewed as well if we do not want a
leader having the mentality like the Pharaoh as the construction of
antiProphetic theory” (La Ode Muh. Magribi was
interviewed by the researcher on September 10, 2014).
B. Conclution and Recommendation
Some results of case study that have been elaborated above are the
empirical facts that justify and legitimate a syllogism structure of universal
truththat was stated firmly formerly that the actor of development having intellectual and spiritual
quotients based on ESQ Power has personal and social strength in carrying out
the duty, role, and responsibility that are entrusted to him as the actor of
the poverty overcoming program network in area of Kendari City Government.
The existence of human
called Muhammad before using the predicate as the leader of the future
civilization that later would do the great mandate, so the God set him first as
a parentless childin order that the soul and attitudeof his independence grew
and developed resolutely, strongly,andexcellently. His existence as the goat
shepherder was the training centreto organize animal before being given mandate
or trust to organize the child of human.His existence as the trader followed
his uncle in order that the economic conduct of Al Aminwas built to be a starting foundation. Finally, his
existence in Guahira was the effort
of Zero Mind Process from all kinds of Arabic stupidity ismsat that time.The
evaluation of the skillful validators for some status that they got in the
period of “PreProphetic” was regarded very relevant in the case of forming the
character and personality of nation and especially for the actor of the poverty
overcoming network.
All sides regarded that it was relevant about the
statement of Hawari stating firmly that if Indonesian nation will come out of
this multidimension crysis, so the leaders have to have the quality of IQ
(Intelligent Quotient) EQ (Emotional Qoutient), CQ (Creativity Quotient) and SQ (Spiritual Quotient) or faith and
piety. According to him, the type of this leaderin doing the duty refers to amar ma’ruf nahi munkar (inviting the
people to do the good deeds and preventing them not to do the bad things). It
was similar with Nasution (2009) in quoting Frankl that emphatically stated
that “being humanis responsible existentially and responsible towards the
existence of his own self in the world”.Although the God meant by Frankl is the
subconscious God, but inner heart for him is very intuitive and personal.
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