“Pancasila Interaktif” the Political Map A survey on ideologies
Ardian Maulana
Rendra Suroso
Dept.Computational Sociology
Dept.Cognitive Science
[email protected]
[email protected]
Abstract Ideology as a set of ideas, perspective or guidance used by individuals to act on political matters is laid on a multidimensional map, with at least two axes: “source of values” and “methods” prior to presenting it to human agents, the participants, the real political actors. Presentation is held interactively with a web interface, not only to gain empirical bases for the 'ideologist', but also to provide assistance for the participants to decide where s/he would take a stand under different political circumstances. The generically-designed web interface is easily adjustable, and in this report, is arranged in such a way to fit Indonesian political system, hence the nickname, “Pancasila Interaktif”. Keywords: political value, ideology, web-based survey
1. Introduction Political world is familiar with ideologies such as capitalism, communism, secularism, theocracy, etc. Each represents a set of ideas which is not necessarily unique to each other but is essentially useful for the political actors, the citizens and the elites alike, to identify oneself of where one politically belongs, to help describe a political problem, and sometimes to determine the solution, be it as simple as who to vote for in the next election, or as meticulously hard as what to draft on an upcoming legislation. Despite being such an elusive concept with various, mostly abstract meanings, and sometimes inconherently constructed, an ideology is instrumental for its followers. It provides the ideals, especially of a society, from which a concrete solution to a political problem may be derived[1]. There are two extremes when we use ideologies as the starting point to understand political behavior at the individual level: we may see them from the top down as an externally constructed entity instilled
into belief system of individuals, or as an innate mechanism which will manifest as the situtation permits. The former is what we regularly see on the mass media with the plethora of ideological terms they publish, despite how the general public actually receives them. Some surveys[2,3] show that generally, the majority of the population are not politically equipped enough to come up with coherent and detailed reasoning from the abstract ideological level down to the concrete political decision, or just do not have the time to do so. This is apart from the fact that ideology in itself is not a fixed set of values— such that meta-ideological categorization becomes even more complicated. Ideology must evolve through time and place, incorporates new social phenomena, and resolve inconsistencies as much as possible; or otherwise, it will become alienated to its supposed followers and eventually die. On the other hand, political world is also a dynamic power play involving political acts among political elites often invisible to the media, which further clutters the supposed ideological reasoning as perceived by the general public. The idea of ideology as a top-down social construct becomes more and more blurry at the individual level. However, its simplest yet pervasive form remains under the trivial labeling “left” or “right”, which is applicable in most political subjects, readily available for the general public, and creates a more distinct polarization among elites. The latter departs from the idea that ideology is 'innate' in individuals, a tacit guidance to interpret political information according to known political concepts which forms a political orientation, or at least, tendency. Human cognitive capacity is limited, which makes it impossible to process all relevant information on a particular topic[4]. But of this limited capacity, certain set of values can still be thought of, internally organized, and sometimes expressed. This kind of political values of an individual which is often overlooked by standard political studies[5] is what determines the reception of external ideology dictated by ideologists or political elites[6,]. The more attributes an external political concept has in common with individual political concept, the more positive sentiment it will gain, and vice versa[7]. In this viewpoint, one is not necessarily ideologically knowledgable to act ideologically[8]. The depth of individual's knowledge does not matter so long as what the external and the internal ideas overlaps sufficiently in their attributes. Recent development in evolutionary psychology has given us the possibility to bring the studies of ideology closer to the subjective experience of the individual [8,9,10,11,12]. Jonathan Haidt, for example, proposes five foundational pairs: harm—care, fairness—reciprocity, ingroup—loyalty, authority—respect, purity—sanctity; of which configuration is highly related to one individual's political tendency [5,11]. As Haidt demonstrates, the difference between the American liberals and conservatives is closely related to the difference in configuration of these pairs[11]. But the ideological differences between the liberals and conservatives are not in universal relevance. Unlike the innate ideas, this external construct is sensitive to local surroundings of which local—and often endogeneous—culture is major contributing factor. Culture is no less elusive catchall phrase than ideology, of which various objects may be packed in, from linguistic practices to vernacular habits of certain group of people, with of course typical way of thinking included. However, despite the elusiveness, culture is apparently different from region to region, from time to time. We will set forth
from this cultural standpoint, our version of meta-ideologically external political object, adjusted to Indonesian political context, and later on, corroborated with the help of a web-based survey with real human participants.
2. Methodology Many existing dimensions are always the primary concern when one wants to map commonly-accepted political values in a certain group to, e.g. a diagram, in the field of study of politics or in social psychology in general[1]. Since our case of study is related to Indonesia, we intentionally choose Pancasila, the nation's political foundation, as our starting point, under the assumption that what it conveys is what 'officially' considered to reflect what Indonesian citizen daily behaves[13]. Of the five principles Pancasila has and of what political values the citizens are allowed to embrace according to these principles, we assume that certain configuration of individual acceptance towards each of the principles will reflect individual political values. Hence, the variety of political values of Indonesian citizens can be seen as the difference of the aforementioned configuration as shown in Table 1. The same table also shows the equivalent of Pancasila principles with what previous theorists propose. Table 1 : Comparison between five principles Pancasila to what previous theorists propose [9,21]
What to tackle next is how to represent such configuration in a diagram, namely, a set of measurements of orthogonal dimensions of at least one dimension in it. Popular approach is using the 'left-right' bipolarity in which the left is often associated with the liberal and the right the conservative[1]. One dimension is however not sufficient [14] while we also persistent to preserve the orthogonal condition (a change of value in one dimension should not influence the value in another). For the case of Indonesia, we propose two dimensions: “source of value” and “method”, inspired by the typology of society proposed by Kuntowijoyo[15] which are based on two axes of orientation: ethical— esoteric, and traditional—modern. In this typology, a change in society is an inevitable process although the rate of its change varies from region to region. Hence, even though in reality Indonesia is one big nation, there are considerable differences among its subgroups, in terms of their rate of adoption to new ideas. This gives us the traditional—modern axis. Also, among subgroups there are different viewpoints on what is considered immanent and what is transcendental, giving us the ethical— esoterical axis.
Pancasila is by nature avoids extremisms such that in Figure 1 we place the point (0,0) as the most 'Pancasilais', i.e. the closest to the ideals. In other words, when this diagram is applied to political values of a real citizen, it is assumed to reflect how 'Pancasilais' one is.
Figure 1: Political value diagram (right) adapted from Kuntowijoyo model (left)
Heretofore we call ethical—esotherical axis as the source of values (V) dimension, while based on Kuntowijoyo's typology, we call the other dimension, the progressive—conservative axis as the method (M) dimension. 2.1 Source of Value Dimension Dimension V, shown in Figure 2a, defines the principles of individual with respect to morality. This provides two extremes with these following characteristics: – esotherical: An individual is leaning towards hierarchical source of values, assuming that there is a moral source somewhere out there as the prime source of reasoning and guidance in daily life. The source may be holy scriptures, ideologies, teachings of the wise, etc. Individuals tends to display a higher degree of obedience to those with higher moral authorities such as the parents, the elderly, the leaders, the statesmen. The state is viewed as a human-protecting entity, such that it serves no different in terms of spirituality than that in, e.g. religious systems. Heroic patriotism is praised and gains respect as much as martyrdom. – ethical: An individual believes that the primary source of morality is no other than human existence. Every man is created equal and each may contribute rationally to achieve collectively agreed morality. Man is the ultimate source of wisdom. All human creation must be directed towards the betterment of human lives. Each individual is the one who is responsible to make one's own choice, to make one's own life meaningful. State is an organic entity brought about by the aspiration of the individuals. The center of the state is the individuals.
Figure 2: The dimension of political value: (Left) source of values (V) dimension (vertical); (Right) method (M) dimension (Horizontal)
2.2 Method Dimension Dimension M, shown in Figure 2b, defines the set of tools an individual uses to achive one's ideals within the society. This dimension has two extremes: –
progressive:
Individual in this leaning will tend to focus on what human currently has achieved. Openness to science and technology, acceptance to new ideas, exercise of critical thinking and the use of reasoning in general are what makes social and political system move and progress. Principles of freedom and humanity must be the source of social justice, statesmanship, and every other aspects relation to social, economic and political life. –
conservative:
An individual cannot separate the social process of a collective throughout the course of its history with its current state, thereby one should always look on traditions, religious teachings, and various wisdoms as the source of inspiration when it comes to developing and answer for a current problem which is happening in social life. Ultimate values which govern the way to achieve individual goals must be grounded on the history of the state.
3. Survey 3.1 Design and Implementation With the description in Section 2 we are ready to formulate and implement a framework to have it excercised on real political actors. The framework F forms a kind of questionnaire with this following general specification: F =
where D is the dimension, Q is a series of question in its most general form such that for each question q, there is a scoring function f such that f:q → ℝ. ℝ is a range of quantity later on defined by the experimenter, usually in forms of the real interval [-1,1]. U is an identifier of a particular human agent, and S is a set of possible configuration of f(q). For each participant u and dimension d, the use case for political values known as 'Pancasila Interaktif'1 is as follows: - Q Throughout the entire survey, the participant must answer a series of 14 multiple-choice questions related to certain theme such as gender, leadership, etc. (See appendix.) The key characteristics of this framework compared to usual survey is that the participant is not asked to give an answer in a Likert-like scale. Instead, each answer a in the set of all answers A has the scoring function fj(qi=a) ≡ γi=a where γ is the weight of the answer defined by the experimenter. Overall scores are aggregated and normalized as: ∣
∣
Figure 3: Snapshot of survey Questionnaire
The order of appearance of each question is randomized. Figure 3 shows how a question looks like in front of a participant. When all dimensions taken into account, we will have the Cartesian product
|uD|= |ud=1| х |ud=2| for two dimensions. S All possible configurations is mapped by a regioning function g:|uD| → G defined by the experimenter according to preliminary works in Section 2, where G represents a set of sub-regions in the ideological diagram such that: 1
http://spektika.com
Figure 4 Snapshot of user political value; b. The label of sub-regions of political value diagram
Experimenter assigns each Gl sub-region a label accordingly such that the participant is able to look at her/his own final 'political value' as shown in Figure 4a . The diagram itself appears like Figure 4b if all the labels are visible at the same time. And to make the diagram look closer to analyses from previous theorists, a direct comparison is presented in different diagram under the name 'alternative representation' as shown in Figure 5.
Figure 5 sketching Indonesian political ideologies on political value diagram
To give the participant the bigger picture of where s/he stands among other participants, a simple aggregation is presented as shown in Figure 6
Figure 6 a. About the application; b. The statistic of user results.
3.2 On Participants According to some reports, the Internet has reached 20% in Indonesia[17], of which 62% use mobile access[16]. Compared to 30% of penetration worldwide, this number is not particularly outstanding, resulting in less representative data for our survey. Despite relatively low penetration, Internet for mass survey is still the cheapest, the fastest, the less error-prone, and has the greatest potential to reach wider audience in the future, compared to any other media[18, 19]. Internet also makes related service beyond survey easier, such as voting advice application, ideological mapping related to more factors—or the so-called 'dimension' in our framework, etc[20].
Figure 7 Internet users in Indonesia (in million [17] )
Political value mapping model discussed in the previous is implemented in a web-based survey model. Furthermore, The survey is designed as an application which aims to help respondents locate the posisition of their political value interactively. When respondents took the survey, then, automatically the datas are being collected and processed to produce respondent political values directly.
4. Concluding remarks This paper begins by discussion of ideology as a proxy for individual political behavior tendencies. On one hand, the ideology can be seen as a collection of ideas constructed by the political elite and disseminated to the public in a "top down" way,mostly related to matters that are considered to bring beneficence to the community as a whole. However, the extent to which the effectiveness of ideological ideas in directing the political behavior of voters depends on their compatibility with the system of values inherent in the system of individual cognition. Thus, on the other hand, ideology is understood as a system of values that innate within the individual and becomes a sort of predisposition to assess and interpret the information it receives. In this paper we construct two-dimensional models for the mapping of political values. Here we use the Pancasila as a reference in determining the political value of individual. Diagram of political value consists of source dimension that defines the source of individual moral value, and the dimensions that define a method for individuals to realize the societal conditions that is perceived ideal by each individual. The model is implemented online by the use of web-based survey model called “Pancasila Interaktif” as a medium to collect data. However, given the risk inherent in this kind of survey method, the use of conventional survey method must also be considered in order to give a deeper understanding concerning political value and individual ideology. Political value is an alternative approach to explain the tendency of individual political behavior. And Indonesia is the perfect place to explore the diversity of value systems as well as political orientation who live in the community given their very high heterogeneity. What is proposed in this paper is an initial step to further understand the complexities of the political dynamics in Indonesia related to the diversity of political values of individuals who live in it.
5. Acknowledgment The authors thank the colleagues in Bandung Fe Institute for their encouragement and assistance in writing this paper. All errors are the responsibility of the author.
6. References 1. Jost.et.al.,(2009).,Political Ideology: Its Structure, Functions, and Elective Affinities., Annual Review of Psychology. Vol. 60: 307-337 2. Converse, P.,( 1964)., Nature of belief sistems in mass publics.‖In Ideologi and Discontent, International yearbook of political behavior research, ed. David Ernest Apter. London: Free Press of Glencoe, p. 206-261. 3. Bishop,GF.,(2005).,The Illusion of Public Opinion: Fact and Artifact in American Public Opinion Polls. Lanham, MD:Rowman & Littlefield
4. Gilovich T,.,Griffin D., Kahneman.,D.,(2002). Heuristics and Biases: the Psychology of Intuitive Judgment. Cambridge: Cambridge University Press, 2002 5. Jones.B.,(2011)., Intuitive Politics: How Moral Intuitions Shape Political Identities.,Prepared for presentation at the February 24th meeting of the Political Behavior Group. 6. Zaller., J.,(1992).,The Nature and Origins of Mass Opinion., New York: Cambridge Univ. Press 7. Lodge, M., Taber,C.,(2005).,The Primacy of Affect for Political Candidates, Groups,and issues: An Experimental Test of the Hot Cognition Hypothesis., Political Psychology 26(3): 333-387. 8. Jost,J.,(2006)., The End of the End of Ideologi., American Psychologist., Vol. 61, No. 7, 651–670 9. Haidt, J,. Graham,J., Joseph.,C., (2009).,Above and Below Left-Right: Ideological Narratives and Moral Foundations.‖ Psychological Inquiry 20(2): 110-119. 10. Lakoff, G.,(2002)., Moral politics: how liberals and conservatives think. University of Chicago Press. 11. Haidt, J., Graham,J.,(2007)., When Morality Opposes Justice: Conservatives Have Moral Intuitions that Liberals may not Recognize.,‖ Social Justice Research 20(1): 98-116. 12. Jost.et.al.,(2009).,Political Ideology: Its Structure, Functions, and Elective Affinities., Annual Review of Psychology. Vol. 60: 307-337 13. Risalah Sidang Badan Penyelidik Usaha-Usaha Persiapan Kemerdekaan Indonesia (BPUPKI), Panitia Persiapan Kemerdekaan Indonesia (PPKI), 28 Mei 1945-22 Agustus 1945 Cet. 1., ed.3. 14. Zhu,L., Mitra,P.,(2009).,Multidimensional political spectrum identification and analysis., Proceeding of the 18th ACM conference on Information and knowledge management 15. Kuntowijoyo, (1987).,”Budaya dan Masyarakat”., Yogyakarta : Tiara Wacana Yogya, 1987 16. www.effectivemeasure.com/ 17. http://www.internetworldstats.com/ 18. Dillman, D., (2000)., Mail and Internet Surveys: The Tailored Design Method, 2nd edition. JohnWiley and Sons, New York. 19. Weber, J., Bradley, K. D., (2006)., Strengths and weaknesses of conducting web-based surveys: A review of the literature. Paper presented at the Mid-Western Educational Research Association annual meeting, Columbus, OH. 20. Wall,M., Sudulich,M., Costello,R., Leon,E.,(2009)., Picking Your Party Online - An investigation of Ireland’s first online voting advice application. Information Polity 14(3):203-218 (2009) 21. Shweder, R. A. et al., (1997)., The" big three" of morality (autonomy, community, divinity) and the" big three" explanations of suffering..‖
A. Appendix Dimension II
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Question Hukum dan pemerintahan yang baik seharusnya mencerminkan nilai-nilai dari agama dan kepercayaan yang benar. Hint: Konstitusi perlu mengatur agar setiap orang wajib untuk menjalankan ibadah menurut agama yang dianutnya. Aturan-aturan pemerintah seyogianya dibuat agar mendukung kehidupan beragama. Hint: Pemerintah perlu mengeluarkan aturan-aturan guna membantu kelancaran sekaligus saling menghormati aktivitas peribadatan setiap agama Pemerintah harus mendorong munculnya toleransi antar umat beragama. Hint Toleransi terhadap keberagaman keyakinan adalah kunci hidup bersama. Agama itu individual dan spiritual, tak ada kaitannya dengan kehidupan bernegara. Hint. Ibadah merupakan soal keyakinan yang sifatnya sangat pribadi bagi setiap orang. Berderma merupakan wujud kerelaan individu untuk berbagi dengan orang lain yang tidak mampu. Hint. Bagian dari tradisi gotong royong yang telah berakar dalam masyarakat. Berderma menjadi kewajiban sosial setiap individu yang mampu. Hint. Menjadi mekanisme sosial untuk mengurangi ketimpangan ekonomi di masyarakat. Tradisi berderma sebagai bentuk partisipasi kolektif masyarakat hanya dibutuhkan pada kondisi tertentu saja (bencana dll). Hint. Aktivitas derma hanya melengkapi tapi tidak boleh menggantikan peran Negara dalam mewujudkan keadilan sosial. Orang yang tidak mampu seharusnya tidak menggantungkan diri dari kemurahan hati orang lain. Hint. Setiap orang seharusnya bisa mendapatkan apa yang dibutuhkannya dari Negara. Akses dan kualitas pendidikan yang sama untuk semua orang merupakan satu parameter terpenting kesejahteraan rakyat. Hint. Setiap orang seharusnya mempunyai kesempatan yang sama untuk memperoleh pendidikan. Tak ada orang yang bodoh, yang ada adalah orang yang tak mendapatkan akses ke pendidikan yang baik. Hint. Urusan pemerintah dalam pernikahan hanya semata-mata persoalan administratif saja. Siswa yang terbaik berhak mendapatkan jaminan pendidikan yang berkualitas. Hint. Sementara aktivitas sosial masyarakat (melalui beasiswa dll) membantu anak-anak yang tidak mampu untuk memperoleh pendidikan yang layak. Orang cerdas akan selalu memiliki cara untuk memperkaya dirinya dengan
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pengetahuan. Hint. Pendidikan yang baik itu memang sewajarnya mahal. Pernikahan itu sakral dan hanya bisa dianggap sah dan benar jika dilakukan secara agama. Hint. Pernikahan merupakan ikatan lahir dan batin antara pria dan wanita untuk membentuk keluarga sesuai dengan tuntunan agama. Sebuah pernikahan hanya sah jika dilakukan berdasarkan aturan-aturan yang ditetapkan oleh agama. Pernikahan harus sesuai dengan aturan agama. Hint. Sebuah pernikahan hanya sah jika telah memenuhi ketentuanketentuan dalam agama sekaligus sesuai dengan aturan-aturan dalam hukum sipil. Pernikahan tidak boleh melanggar nilai-nilai moral yang ada dalam masyarakat. Hint. Perbedaan agama dan adat istiadat seharusnya bukan jadi halangan untuk sebuah pernikahan. Pernikahan itu perwujudan cinta, bukan soal Negara, adat ataupun agama. Hint. Urusan pemerintah dalam pernikahan hanya semata-mata persoalan administratif saja. Jangan tanyakan apa yang telah negara berikan kepadamu tapi pikirkan apa yang kamu harus berikan untuk negaramu Hint. Dalam kondisi apapun setiap orang harus siap sedia membela negaranya. Mencintai negara adalah kesediaan untuk bela negara tanpa imbalan apapun dan keberanian untuk mengkritiknya dengan resiko apapun. Hint. Ada saat-saat dimana kita harus siap melakukan bela negara tanpa perlu berpikir lebih jauh. Kepentingan Negara adalah kepentingan individu-individu yang ada di dalamnya. Bela Negara adalah pembelaan kepentingan individu itu sendiri. Hint. Kepentingan Negara adalah kepentingan individu-individu yang ada di dalamnya. Bela Negara adalah pembelaan kepentingan individu itu sendiri. Tindakan bela negara adalah pilihan. Setiap orang berhak memutuskan mana yang terbaik untuk dirinya. Hint. Bela Negara semata-mata adalah keputusan individu. Tidak boleh ada pemaksaan untuk melakukannya. Dunia mistis adalah bagian dari kearifan yang ada di luar pemahaman manusia. Hint. Banyak hal dalam hidup ini yang belum kita ketahui . Soal mistisisme tidak dapat dipahami dengan nalar semata. Walaupun sulit untuk menyakini hal mistik, lebih bijak untuk tidak melakukan sesuatu yang melanggar hal-hal yang dianggap tabu. Hint. Mistik dan tahayul itu sudah jadi bagian dari kehidupan masyarakat kita sehari-hari. Selama tidak merugikan, tidak ada salahnya untuk mempercayainya. Saya tidak mempercayai kekuatan mistik ataupun takhayul. Tapi saya bisa memahami jika orang lain mempercayainya. Hint. Tradisi mistisisme sebaiknya dimaknai sebagai mekanisme untuk
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memelihara nilai-nilai lokal seperti kebersamaan, kekerabatan, dan kerukunan Orang yang sehat seharusnya tidak mempercayai hal-hal yang berbau mistik dan takhayul. Hint. Kita tidak mungkin bisa maju kalau logika mistik masih mendominasi cara berpikir masyarakat. Pemerintah dan elemen masyarakat harus bahu-membahu melindungi kebudayaan bangsa dari kepunahan maupun dari klaim pihak asing. Hint. Kebudayaan nasional diperlukan sebagai identitas nasional kebangsaan. Pada akhirnya, tak ada itu gamelan jawa, ulos batak, angklung sunda, songket Palembang. Yang ada adalah gamelan, ulos, angklung, dan songket Indonesia. Hint. Kebudayaan lokal didorong agar saling berinteraksi untuk munculkan inovasi-inovasi baru. Kita harus bisa memilah-milah, mengikuti tradisi dan kebudayaan yang baik dan meninggalkan yang buruk. Hint. Perkembangan kebudayaan lokal perlu dijaga dan dihindarkan dari hambatan. Esensi dari pengembangan kebudayaan ada pada nilai-nilai kemanusiaan. Manusia berkembang, budaya berkembang. Hint. Tradisi dan kebudayaan harus dibiarkan berkembang secara organis sebagaimana adanya. Harus diakui bahwa modernitas membawa perubahan pada nilai-nilai tradisi yang ada di dalam masyarakat. Hint. Kita harus secara aktif mencegah masuknya “nilai-nilai asing ” yang tidak sesuai dengan nilai tradisi. Nilai-nilai tradisi harus terus ditanamkan melalui pendidikan. Hint. Tidak semua yang “asing” itu buruk. Namun anda percaya beberapa hal harus dicegah karena bertentangan dengan nilai-nilai tradisi. Tradisi harus terus dikembangkan agar nilai kearifan yang ada di dalamnya dapat bertahan. Hint. Tradisi yang terbuka terhadap perkembangan akan terus bertahan dalam masyarakat. Setiap generasi berhak memilih dan memiliki nilai dan tradisinya masingmasing. Hint. Nilai-nilai tradisional itu tidak selalu cocok untuk segala zaman. Dunia akan terus berubah dan menciptakan nilai dan tradisi baru. Pada dasarnya, inti dari berbagai persoalan sosial dan politik di Indonesia saat ini adalah persoalan moralitas dan etika yang telah sedemikian bobroknya. Hint. Kita harus secara aktif menghilangkan hal-hal yang menjadi sumber kerusakan moral dalam masyarakat. Sepintar apapun seseorang, pada akhirnya orang lain akan menilainya dari moral, akhlak, dan etikanya dalam kehidupan pribadi maupun dalam bermasyarakat. Hint. Sistem pendidikan harus diarahkan untuk pembangunan akhlak dan
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moral bangsa. Moralitas itu sifatnya sangat individual dan relatif. Saya kurang setuju jika cara pandang moral digunakan dalam justifikasi persoalan publik. Hint. Penegakan hukum dan kebijakan publik yang tepat adalah solusinya. Moralitas itu penting, tapi ia tak boleh jadi landasan demi mengekang hakhak individual untuk meng-aktualisasikan dirinya. Hint. Menurut anda, argumen moralitas sering jadi alasan munculnya kekerasan dan pengekangan hak individu. Keadilan adalah saat mereka yang rajin bekerja serta giat dalam usahanya mendapatkan kehidupan yang memang lebih layak. Hint. Jiwa kewirausahaan dan kemandirian merupakan sokoguru kehidupan perekonomian yang sehat. Kerja keras dan tanggung jawab sosial untuk berbagi adalah dua sisi keadilan yang tidak terpisahkan. Hint. Rasa keadilan akan terpenuhi saat mereka yang telah hidup layak membantu mereka yang tidak beruntung. Keadilan sosial tak bisa dilihat dari siapa yang kuat, maka dialah yang menang. Justru keadilan tercipta ketika ada rasa tanggung jawab yang kuat melindungi yang lemah. Hint. Keadilan adalah saat Negara memastikan bahwa setiap orang mempunyai kesempatan yang sama untuk hidup layak. Tak ada orang yang terlahir miskin, karenanya keadilan sosial adalah ketiadaan kesenjangan ekonomi. Hint. Negara memastikan setiap orang hidup dengan layak. Pemimpin yang baik tak hanya mengenal siapa dirinya, ia juga mengenal siapa yang dipimpinnya. Hint. Pemimpin adalah orang yang diberkati kualitas kepemimpinan (biologi, moral, sosial dan pengetahuan) yang jauh lebih baik dari orang lain. Pemilu disebut sebagai pesta demokrasi karena merupakan ajang di mana warga negara menentukan siapa yang layak memimpinnya secara periodik. Hint. Tidak semua orang dapat menjadi pemimpin walaupun tidak ada pemimpin yang sempurna. Kita harus berhenti memandang bahwa pemimpin adalah seorang yang harus dipatuhi, karena pemimpin sejatinya adalah pelayan bagi yang dipimpinnya. Hint. Orang yang secara mufakat ditinggikan kedudukannya dan dipatuhi perintahnya. Pada akhirnya, setiap orang adalah pemimpin bagi dirinya sendiri. Hint. Kedudukan pemimpin sifatnya konstekstual. Pada suatu masa dia dapat menjadi pemimpin dan pada saat yang lain dia harus patuh kepada orang yang memimpinnya. Bangsa yang besar adalah bangsa yang pandai menghargai jasa-jasa para pemimpinnya. ‘Hint. Seperti halnya orang tua, jasa seorang pemimpin harus dijunjung tinggi sedangkan kesalahannya sebaiknya dilupakan. Daripada sibuk mencari kesalahan para pemimpin di masa lalu, lebih baik kita fokus ke masa depan.
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Hint. Kita harus bijaksana menilai para pemimpin kita. Hal yang salah tidak perlu diteruskan, sementara kebijakan-kebijakannya yang tepat sebaiknya diteruskan. Kita harus bisa bersikap jujur dan obyektif dalam menilai dan menulis sejarah bangsa kita sendiri. Hint. Kesalahan maupun jasa para pemimpin harus diungkap agar kita bisa belajar dari masa lalu. Hukum harus ditegakan. Bahkan untuk para pemimpin sekalipun. Hint. Benar dan salah tegas batasnya. Setiap kesalahan harus mendapat ganjaran agar tidak terulang lagi. Isu kesetaraan gender itu kompleks, dan multidimensional. Keterlaksanaan kesetaraan gender harus memperhatikan perspektif sosial, budaya, termasuk agama. Hint. Bagaimanapun juga, pria berkewajiban melindungi kaum wanita. Semua individu manusia itu unik, apalagi eksistensi seorang laki-laki dan seorang perempuan. Hint. Pria dan wanita mempunyai peranan yang berbeda di keluarga maupun masyarakat. Harus diakui bahwa gerakan emanisipasi perempuan telah banyak kebablasan dalam hal persamaan gender. Hint. Perempuan memiliki posisi yang sejajar dengan laki-laki walaupun, dalam beberapa hal, perbedaan natural keduanya mengharuskan mereka menjalankan peran yang berbeda. Di mata hukum, laki-laki dan perempuan memiliki hak dan kewajiban yang sama sebagai warga negara. Hint. Perempuan mendapatkan perlakukan sama dengan pria dalam hak maupun tanggung jawabnya di masyarakat tanpa terkecuali. Keputusan yang tepat lahir dari orang-orang yang tepat Hint. Kunci pemerintahan negara yang sebaik-baiknya adalah ketika orang yang tepat menempati posisi yang tepat di waktu yang tepat (the right man in the right place at the right time). Kita harus mengutamakan persamaan dari pada melihat perbedaan. Hint. Tak ada persoalan dalam kehidupan sosial yang tak dapat diselesaikan, jika musyawarah tak dapat menyelesaikan persoalan, pemungutan suara yang jujur dan adil dapat menyelesaikannya. Setiap orang boleh berpendapat asal sesuai dengan aturan. Hint. Kepastian dan tegaknya hukum merupakan satu-satunya jaminan demi mencapai keadilan di tengah masyarakat demokratis. Perlakukanlah orang lain sebagaimana kau menginginkan orang lain memperlakukanmu. Hint. Secara natural setiap orang itu berbeda. Oleh karena itu kita saling menghargai satu sama lain
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