Welfare Development Policy Issues and Challenges.
WELFARE DEVELOPMENT POLICY Issues and Challenges
M. Fadhil Nurdin, Ph.D
Presented on
International Workshop on Migration and Cohesion
in Multi-Ethnic Socities: Irregular Immigration,
Nusantara Heritage and Social Responsibility,
CenPRIS-USM, Penang, Malaysia,
26-25 February 2015
PENANG -MALAYSIA
2015
Welfare Development Policy:
Issues and Challenges1
Muhamad Fadhil Nurdin
Abstarct
The concept of welfare development policy: issues and Challenges. There are
a gap and differences between modern and spiritual concept of welfare
development. It was realized that there is "missing link" due to neglecting a
spiritual approach which critical for human being. It has been perceived that
whether modern or general views of welfare tend to be material oriented.
Placing spirituality in the development program could fulfill conventional
definition which emphasizes more on physical development. The problems
and challenges of development, conceptually in practices needs to focus on
balancing between physical and spirituality. There is still optimistic that
emphasizing spiritual values in the public administration and services will
enhance the performance of the local government.
Keywords: Welfare development policy, physical and spirituality development.
Introduction
What is the Welfare Development Policy?. Welfare and development
are the two terms which critically important in the concept of welfare
development. Some of social sciencetist argue that welfare concept is
the state of doing well especially in respect to good fortune, happiness,
well being, or prosperity. However, welfare and development is the
two common concepts which regularly discussed in the developing
countries, including Indonesia.
Conceptually, focus of welfare is aids in the form of money or
necessities for those in need; an agency or program through which
such aid is distributed; relating to, or concern with welfare and
especially with improvement of welfare of disadvantages social
groups. It means related to the problems of welfare or utility concept.
It is taken to be a primitive concept. As the concept is also used in
sociology as a basic concept, the understanding of that concept may
be seen as a common task of the social sciences. In the attitude of
economics towards utility has always been ambiguous. On the
one hand the concept was absolutely needed in order to develop a
positive and a normative theory of economic behavior. On the other
hand economists felt themselves very uneasy
1
Presented on International Workshop on Migration and Cohesion in Multi-Ethnic Societies: Irregular
Immigration, Nusantara Heritage and Social Responsibility, CenPRIS - USM, Penang, Malaysia, 25-26
February 2015.
with the concept as its measurability was doubtful. As such it did
not seem to be an operational concept (Samuelson (1947). Thus, that
welfare differences between levels are equalized, we have also found
a cardinal welfare measure, useful for normative intra- and
interpersonal welfare comparisons.
In the philosophy, welfare development concept should be widened to
the whole aspects of discussion such as social justice, tolerance,
social integration and harmony. In the new global welfare,
development and social issues are emerging that requires
creative intervention processes such as embraces diversity,
partnership and collaborations as well as providing services to
different target groups and clients. Building rapport and working
closely with other human service professionals and other related
disciplines is a critical component to enable social workers to
provide the best services to various populations, particularly to the
vulnerable groups. The following section will discuss some concepts
of welfare development.
The concept of welfare development, in the ontology has a broad
meaning. Economic, social and political significance is intended to
empowering the weak and less effort in the context of the country.
The indicators of well-being on phyisical, social and psychological
problems. However, Islam as a religion has resources comprehensive
reference in human development. The problem is, wheter the
Qur'an and Hadith - can reasonably be accepted as indkator in
social sciences? Should a complete indicator and the implications
can be considered to be effective for a full restore of change and
human well-being?
In the context of the welfare state, Claus Offe, argues that
"Contradictions of the Welfare State: why in the present state is not
able to take care of problems of political and social conflict in
capitalist society?." However, Jim Ife for this concept is not
appropriate to be applied in Asian countries which indulge
bureaucratic nature. While in Europe relatively understood by
taking into account the local cultural context. A research reveals that
developed country is a country that could made welfare and happy
people - who reached maqasid al-Shariah. Welfare and happiness
(saadah) are important aspect for individuals and communities
progress (Siti Hajar Abu Bakar Ah, Abd. Hadi Zakaria, Muhd Fadhil
Nurdin, 2013).
However, those themes important though all are not the focus of
welfare development. Instead, in this book discusses the
sociological context and consequences of the role of state, education,
and all aspets in development, will broadly defined. We used for this
discussion to frame these issues in social sciences and sociology a
highly appropriate choice, for it calls our attention, quite properly,
to issues of social justice, tolerance, social integration and
harmony.
Contemporary, in my point of view Social Sciences and Sociology
based on philosophy, values and knowledge are socially constructed.
However, a related concept is being used to frame many of these
sociological issues. Therefore, firstly, I introduce that concept,
before turning to the important issues due to can help us to
understand more precisely about the sociological context and its
consequences to welfare population through development.
The core idea here is very simple: Social networks have value. They
have value to the people in the networks-"networking" is
demonstrably a good career strategy, for instance. But they also
have "externalities," that is, effects on bystanders. Dense social
networks in a neighborhood—barbecues or neighborhood
associations or whatever—can deter crime, for example, even
benefiting neighbors who don't go to the barbecues or belong to
the association.
However, in the new global welfare, development and social issues
are emerge that requires creative intervention processes. Sociology
in applied as social work is a global profession that embraces
diversity, partnership and collaborations while providing services
to different target groups and clients. Building rapport and working
closely with other human service professionals and other related
disciplines is a critical component to provide the best services to
various populations, particularly to the vulnerable groups. In the
global perspective and my view, social sciences and sociology are
shaped by the West socio-cultural contexts.
Welfare: Principles and Indicators
Conceptually, the meaning of welfare is a life condition has a broad
meanings. In Islamic perspective, Barise 85 France (2004),
concluding that a coherent worldview based on Tawheed (Islamic
monotheism) guide Muslims. However, Pillars of Faith (Iman) and
Ritual Practice - as included in most introductory books about Islam,
there are six pillars of faith that delineate how a Muslim views
existence (belief in God (the Arabic name, Allah; belief in and
reverence of the angels as unseen creatures that, unlike humans,
never disobey God; belief in ail of the revealed scriptures of God
including the original Tawrat (the book revealed to Prophet Moses),
and the original Injil (the book revealed to Prophet Jesus); belief in and
reverence of all Prophets of God from Adam to Mohammad (peace be
upon them), without discriminating among them; belief in the
Hereafter when all humans will return back to God for the results
of their ieeds in this world; and belief in the human freewill as well
as the fact that nothing can happen without God's permission. As
well, five pillars of ritual practice regulate Muslim's lives and unify
the Muslim community. These five pillars help the Muslim to develop
a good and moral existence: Declaration of faith (shahadah), Prayers
(Salat), Zakat (self and property purification), Fasting Sawm), and
Pilgrimage to Makkah (Hajj) (Abdalati, 1986; Haneef, 1999). The
pillars of Islamic faith and ritual practice have important implications
for social work with Muslims (See Al-Krenawi & Graham, 2000). The
implication on the welfare development and practices, how to develop
communities and countries - good situation and harmony.
Further, a specific definition regarding the main topic in relation with
welfare development are as below:
Welfare: from material to spiritual context
First of all, generally welfare could be defined as "the state of doing
well especially in respect to good fortune, happiness, wellbeing, or
prosperity; Aid in the form of money or necessities for those in
need; An agency or program through which such aid is distributed;
Relating to or concern with welfare and especially with
improvement of welfare of disadvantages social groups." It means
that welfare concept too narrow and related to material context such
as 1) basic needs; 2) welfare is determined by government; 3) social
action tend mobilize a source in order to achieve organization
(Dawe, 1978; Drover & Kerans, 1993; Hassard & Denis, 1990;
Honneth & Joas, 1988).
Secondly, it attempts to approach welfare from spiritual context. In
Islamic context for instance, the welfare philosophy is refer to the
Quran which mentioned in the praying "O..Allah blessed us with
kindness (hasanah), both in the world and in the hereafter. Simply,
the term of Hasanah could defined as; kindness, welfare, and
happiness. In the Christian concept the term is called as welfare
based on love, while Hindu's approach as welfare with moral and
goodness.
Thirdly, in the modern concept welfare are encompasses
happiness, achievements, personal approach, freedom, healthy,
security and descent jobs (Griffin, 1986; Hahnel & Albert, 1990;
Simmer, 1992). As general concept welfare consist of happiness
parameters which include security, hospitality on human relations
among individuals, groups and communities. To meet this
objectives require social actions such as resources mobilization,
fulfillment of basic needs and social development intervention of the
government.
Indicators of welfare
According to Zarina Mat Saad 85 Zulkarnain A. Hatta (2012)
argued that welfare could be observed from quality of life, social
satisfaction, public welfare and living standards; which involving
families, groups, organizations, brotherhood, comminutes and civil
society. However, the United Nations (UN) has own parameters
such as nutrition, protection, health, education, recreation,
security, social stability, the physical environment and the excess of
income. Again, from spiritual context welfare could be described as
security-religious affairs, healthy, education, income, the repent
ability, blessed while death, be pardoned hereafter. The three
indicators namely the repent ability, blessed while death, be
pardoned hereafter are indicated spiritual approach which
uncounted by scholars. However, it believed that human being
require the spiritual for their life so that enjoy the life and
prosperity without dependence on how much money has.
The above definitions demonstrated that there are a gap and
differences between modern and spiritual concept of welfare. It
indicates that welfare has defined by scholars differently along
with their various background and ideology. Of course, the
definitions made by scholars were correct and acceptable. Yet, we
were realized that there is "missing link" due to neglecting a spiritual
approach which critical for human being. It perceived that whether
modern or general views of welfare tend to be material oriented. It
believed that this is the problem of modern definition and should
be revised. Placing spiritual context is critical and this is not
dependence on what religion believed has. All religions are having
pure and sacred moral views. In this context modern definitions
remain problematic due to generate welfare only based on the
material views and did not consider spiritual approach.
Furthermore, placing this concept is tremendously acceptable with
Indonesian national philosophical foundation "Pancasila" especially
the first principle "Belief in the divinity of God (Ketuhanan Yang Maha
Esa)."
Therefore, I agree with Zaid & Barise (2004), Islam as a complete way
of life, spirituality is viewed in Islam as uniquely comprehensive.
However, the welfare indicators in Islamic and spirituality
perspective, based on meanings of welfare if human happiness
(hasanah) in the world and aftermath (akhirat), it means the welfare
indicators is religious freedom and safety, physical
healthy,
education, economic and income blessing, repentance before death,
grace when dead, and maghfirah after death. While this worldwide
literature on Islamic indigenisation of social sciences remains
limited and less written about localization of sociology and social
work within the context lead us to identify the need for more
comprehensive work on Islam, as we found that most Muslim
clients constructed problems and their solutions with strong
reference to religion (Hakim Sarker & Ahmadullah, 1995). There is a
dire need to localize mainstream social sciences, sociological and
social work methods to respond more appropriately to the local
context of the Muslim community in Indonesia and elsewhere. But
what does indigenisation or localization of social sciences sociology
and social work involve?
Issues of Welfare Development in Indonesia
I am going to start with a brieft story that begin from Indonesia.
Since the rise of Indonesian New Order under President Suharto to
Joko Widodo leadership, Indonesia has attempted to increase the
level of development in various sectors. However, there were
some problems emerged especially regarding income gap and
disparity between central and provinces development. Despite of the
inequality issues, some issues were also rose although
development in all sectors smoothly running including human
development. Corruptions have mushroomed across the countries,
while public services maintain in the low level. It was a message
that a comprehensive concept should be addressed to resolve
national problems. Welfare development should be implemented in
various sectors. Not only in the context of public services but also in
the whole national building. Indonesia has many Province along with
the huge potential embedded should be transformed into welfare
development. It is not easy, yet under cooperation with all
stakeholders the welfare development in Indonesian country will
becoming reality.
Since the rise of Reformasi in 1998 followed by transformation era,
the critical issue is decentralization. Many people expect that
decentralization would be resolve development disparity issue
between central and local government in Indonesia. However, some
problems risen especially corruption and inequality. In fact, along
with rapid development, money comes in and manages locally,
development still far from so called "welfare development." Perhaps,
national income has already increase, yet corruption and crime index
still growing up. This is a serious problem due to physically
developed, yet mentally destroyed. It should be reconstructed so that
development not only focus on material but also must to develop the
moral and mental of the people.
In the contempotary situation it is important to note the President
Susilo Bambang Yudhoyono (SBY) concept about national
development. President SBY emphasized that "We agree that
welfare will be require more rather than economic growth per se. We
need economic and social transformation to empowering people and
lift them from the poverty," (Kompas, 27/3/2013). The President
SBY concept indicates that he would like to ensure that social
transformation should be taking into account in development
process. To SBY the equilibrium strategy of role of state
implemented by President SBY administration through four
strategic of economic policy so-called pro growth, pro job, pro poor,
and pro environment (Abdul Hakim MS, 2013). Next, after SBY is
Jokowi era, focus on mental revolution. This is important to
measure that social transformation is developed by society itself.
In this context we should be unsure that transformation is moving
towards more positive society. The development of spiritual context
is critical to avoid the transformation itself divergence from moral
values. It is clearly demonstrate that spirituality totally influence to
the social and economic development.
Placing spirituality in the development program could fulfill
conventional definition which emphasizes more on physical
development. We believe that this is good foundation to the national
development. However, in the context of Indonesian development the innovation only is not enough. Innovation should add with
spirituality so that consistent in the moral lines. In line with the
question whether skill and knowledge are well constructed? It
should be recognized that Indonesia has many well skill and
knowledge people, yet poorly managed. This is big problem in
Indonesian development. Since decentralization policy was
implemented, public administration facing serious problems
especially public services management and government fully corrupt.
This is heavy job to the regional administration. Nevertheless,
we still optimistic by emphasizing spiritual values in the public
administration will enhance the performance of the local
government.
However, specifically in implementation of welfare development, it
closes and associated to so-called "professionalism" especially in
the context of social work. In this context professionalism means
that welfare development should be widened to the whole aspects of
discussion such as social justice, tolerance, and social integration. In
the new global welfare, development and social issues are emerging
that requires creative intervention processes such as embraces
diversity, partnership and collaborations as well as providing
services to different target groups and clients. Building rapport and
working closely with other human service professionals and other
related many disciplines is a critical component to enable profesionals to
provide the best services to various populations, particularly to the vulnerable
groups. The following section will discuss some concepts of welfare
development.
Welfare Developmental Model: Has Well Constructed ?
In the first part mentioned that welfare development are constructed and
closely related to the professionalism. In this context, professionalism should
be addressed in two aspects which consist of physical or material and spiritual
aspects. To be professional in all aspects a model need to be introduced in
order to create a comprehensive concept for welfare development. In the early
discussion this essay was emphasized that spirituality will play important role
in welfare development concept. Some scholars have been conducted research
across the globe regarding the role of spirituality in the national development.
Holloway (2007) for instance mentioned that in the USA consistently found that
although up to 80 per cent of people think that it is a good idea for physicians
to talk to patients about spiritual beliefs, only 10 per cent or fewer say that
their physicians have done so with them. Further all considered spiritual
well-being to be an important health component, but most reported infrequent
discussions of spiritual issues with patients and infrequent referrals of
hospitalized patients to chaplains. The same trend were also have occurred
Australia and the UK. How about Indonesia ?
1) Human Welfare Model: Dimension and Focus
Basically, furthermore, spirituality also goes beyond being just another
dimension of human needs. Islam provides guidance on meeting the spiritual,
physical, cognitive, psychological and social needs (Barise, 2004). In this
context we will introduce a framework which expected to be applicable to the
welfare development model. The framework is as below:
Figure 1: Dimension of Human Welfare Model
Source: adopted and modified from Mamap Ismy (2012).
2) Community Development Model
Historically, the idea of community development model is grew, in the west
academicians and as the activities of colonial administrators. We can
look to the body of overlapping ideas, including community participation,
community organization and community work. In this context, that
community development is perhaps best used to approaches which use a
mix of informal education, collective action and organizational
development and focus on cultivating social justice, mutual aid, local
networks and communal coherence.
Based on my MA thesis, that people are the subjects and objects of the
development process of their own community, and capable of having
responsibility for it. In the community development model particularly
refers to the approaches or interventions from government agencies
and nongovernment organizations with the basic principles although
it varies depending on the situation. However, Community development
model can illustrated as:
Figure 2: Community Development Model
Notes: Al, A2, A3 and An =
Government Agencies B1 =
Non-government
Organizations
Source: adopted and modified from Muhamad Fadhil Nurdin,
Faktor-faktor Strategik dalam Pembangunan Masyarakat
(Mohd. Razali Agus & Fashbir Noor Sidin, Pernbangunan dan
Dinamika Masyarakat Malaysia, 2000)
However, in the community development model, urgently, how to
grew the initiative of the community itself, the support from
community members, community organizations and government.
Cooperation is a strategic concept for improving the welfare of
society. All these elements determine the achievement of
development based on the aspirations of the people.
3) Evaluation Strategic Model
However, in welfare development for strategic increasingly
more concerned with development assessment morality and
transparency - as a way of thinking skeptic in organizations that
have a purpose and values (not just concerned with the work
product). Thus, assessment approaches or evaluation into
a
programme
implementation
important
to
put
a
human
morality, especially as a priority for service efficient. Assessment
strategies are technical-rational, need to be combined with
interpretive approach that could produce a more critical approach to
the practice of development, especially to facilitate engagement and
openness to 'debate' about the practical values, in the form of
accuracy up to the implementation of the program (Everitt &
Hardiker 1996).
Contextually, as basic sources - welfare development strategic
model include and respect the values philosophy, laws and
aspirations of users. This system approach can be seen as a new
approach in the assessment of development (Posavac & Carey
1985). In practice, this strategic models need to carry out monitoring
and research, examine the accuracy programs, as well as oriented to
a community decision. The study of all aspects of the values in each
phase of development activities in the use of is very important as will
give an overview of the tasks assessors should have a moral
responsibility to the communities (Stufflebeam & Shinkfield 1985).
The focus of welfare development strategic model as in Figure 2:
Figure 3: Evaluation Strategic Model
Source: adopted and modified from Muhamad Fadhil Nurdin,
Pengurusan Pembangunan Bandar di Indonesia (Prof. Dato'
DR. Razali Agus dan Yazid Saleh, Pengurusan Bandar,
Dewan Bahasa dan Pustaka, Kuala Lumpur, 2004).
However, strategic model depicted in the form of the system. The main
focus of attention and are used as a basis in assessment strategies
are the values of philosophy and the Acts in practice.
Assessment or evaluation can be addressed to ideology, accuracy
and programs, implementation and execution (bureaucratic and
organizational) systems, and the recipient (people). Whatever the
form of the changes and developments, the approach in this
evaluation strategy still needs to be studied to be adapted to the
issues and interests of the target (people), and the subject, practical
model that is based on social realities.
Based on developing welfare development model are constructed and
closely related to the professionalism. Islam as a source for mercy
the entire universe, can be provides guidance on meeting the
spiritual, physical, cognitive, psychological and social needs
(Barise, 2004). In this context we will introduce and how to use a
framework which expected to be applicable to the welfare
development model. Secondly, the community development model,
urgently, how to grew the initiative of the community itself, the
support from community members, community organizations and
governmental agencies. Whatever, cooperation is a strategic concept
for improving the welfare of society. All these elements determine
the achievement of development based on the aspirations of the
people, if used as a basis in assessment strategies are the values of
philosophy and the Acts in practice.
Conclusion
Many areas in Indonesia could be explored to enhance people's
welfare. This is a challenge to the people. Nonetheless, this is a big
opportunity to demonstrate that Indonesia is potential and could be
develop country. The religiosity of Indonesian Moslems is a primary
modal to improve people's welfare in the mid of corruption. Under
the spirit of innovation and religiosity, welfared Indonesia will come
true.
Thus, in my view, Islam as a source of strength for Indonesian
Moslems and a factor that balances cultural traditions and modern
influences, indigenisation or localization of sociology refers to the
process of mainly developing social sciences and sociology
approaches rooted in the national context issues, but also adjusting
mainstream social sciences and sociology to fit the local context. In
this book, I write with all collegues focus on filosophy and
meanings of welfare development as an attempt to understand and
integrate social sciences and sociology discusses related to issues
and problem solving practices in Islamic perspective. The last but
not less, Sociologist need to be aware of the various challenges that
the Moslem community in Indonesia is facing. The Islamic values
of family ties, community support, and spiritual-based methods of
solving social problems are waning with today's modern life.
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Sivamurugan Pandian, PhD, Zainal Abidin Sanusi, PhD, (2013).
Kepimpinan Institusi Pengajian Tinggi dan Transformasi
Kesejahteraan Sosial Negara, AKEPT - USM.
Sumner, L. W. 1992. Two theories of the good. Social Philosophy and Policy,
9, 1-14.
Zaid, H., & Barise, A. (2004). Mafhum Al-Faqr Fil Islam. [The concept of
poverty in Islam]. Proceedings of the International Conference on
Poverty in the Muslim World and Communities: Causes and
solutions: Vol. 2, (pp. 161-180). Kuala Lumpur, Malaysia: IIMU.
Zarina Mat Saad & Zulkarnain A.Hatta. 2012. Cabaran kesejahteraan
sosial Negara: Perspektif Kerja Sosial. Prosiding Konvensyen
Kebangsaan, Pengukuhan Kepimpinan Institusi Pengajian Tinggi
Dalam Tranformasi Kesejahteraan Sosial Negara., Kuala Lumpur.
15
M. Fadhil Nurdin, Ph.D
Presented on
International Workshop on Migration and Cohesion
in Multi-Ethnic Socities: Irregular Immigration,
Nusantara Heritage and Social Responsibility,
CenPRIS-USM, Penang, Malaysia,
26-25 February 2015
PENANG -MALAYSIA
2015
Welfare Development Policy:
Issues and Challenges1
Muhamad Fadhil Nurdin
Abstarct
The concept of welfare development policy: issues and Challenges. There are
a gap and differences between modern and spiritual concept of welfare
development. It was realized that there is "missing link" due to neglecting a
spiritual approach which critical for human being. It has been perceived that
whether modern or general views of welfare tend to be material oriented.
Placing spirituality in the development program could fulfill conventional
definition which emphasizes more on physical development. The problems
and challenges of development, conceptually in practices needs to focus on
balancing between physical and spirituality. There is still optimistic that
emphasizing spiritual values in the public administration and services will
enhance the performance of the local government.
Keywords: Welfare development policy, physical and spirituality development.
Introduction
What is the Welfare Development Policy?. Welfare and development
are the two terms which critically important in the concept of welfare
development. Some of social sciencetist argue that welfare concept is
the state of doing well especially in respect to good fortune, happiness,
well being, or prosperity. However, welfare and development is the
two common concepts which regularly discussed in the developing
countries, including Indonesia.
Conceptually, focus of welfare is aids in the form of money or
necessities for those in need; an agency or program through which
such aid is distributed; relating to, or concern with welfare and
especially with improvement of welfare of disadvantages social
groups. It means related to the problems of welfare or utility concept.
It is taken to be a primitive concept. As the concept is also used in
sociology as a basic concept, the understanding of that concept may
be seen as a common task of the social sciences. In the attitude of
economics towards utility has always been ambiguous. On the
one hand the concept was absolutely needed in order to develop a
positive and a normative theory of economic behavior. On the other
hand economists felt themselves very uneasy
1
Presented on International Workshop on Migration and Cohesion in Multi-Ethnic Societies: Irregular
Immigration, Nusantara Heritage and Social Responsibility, CenPRIS - USM, Penang, Malaysia, 25-26
February 2015.
with the concept as its measurability was doubtful. As such it did
not seem to be an operational concept (Samuelson (1947). Thus, that
welfare differences between levels are equalized, we have also found
a cardinal welfare measure, useful for normative intra- and
interpersonal welfare comparisons.
In the philosophy, welfare development concept should be widened to
the whole aspects of discussion such as social justice, tolerance,
social integration and harmony. In the new global welfare,
development and social issues are emerging that requires
creative intervention processes such as embraces diversity,
partnership and collaborations as well as providing services to
different target groups and clients. Building rapport and working
closely with other human service professionals and other related
disciplines is a critical component to enable social workers to
provide the best services to various populations, particularly to the
vulnerable groups. The following section will discuss some concepts
of welfare development.
The concept of welfare development, in the ontology has a broad
meaning. Economic, social and political significance is intended to
empowering the weak and less effort in the context of the country.
The indicators of well-being on phyisical, social and psychological
problems. However, Islam as a religion has resources comprehensive
reference in human development. The problem is, wheter the
Qur'an and Hadith - can reasonably be accepted as indkator in
social sciences? Should a complete indicator and the implications
can be considered to be effective for a full restore of change and
human well-being?
In the context of the welfare state, Claus Offe, argues that
"Contradictions of the Welfare State: why in the present state is not
able to take care of problems of political and social conflict in
capitalist society?." However, Jim Ife for this concept is not
appropriate to be applied in Asian countries which indulge
bureaucratic nature. While in Europe relatively understood by
taking into account the local cultural context. A research reveals that
developed country is a country that could made welfare and happy
people - who reached maqasid al-Shariah. Welfare and happiness
(saadah) are important aspect for individuals and communities
progress (Siti Hajar Abu Bakar Ah, Abd. Hadi Zakaria, Muhd Fadhil
Nurdin, 2013).
However, those themes important though all are not the focus of
welfare development. Instead, in this book discusses the
sociological context and consequences of the role of state, education,
and all aspets in development, will broadly defined. We used for this
discussion to frame these issues in social sciences and sociology a
highly appropriate choice, for it calls our attention, quite properly,
to issues of social justice, tolerance, social integration and
harmony.
Contemporary, in my point of view Social Sciences and Sociology
based on philosophy, values and knowledge are socially constructed.
However, a related concept is being used to frame many of these
sociological issues. Therefore, firstly, I introduce that concept,
before turning to the important issues due to can help us to
understand more precisely about the sociological context and its
consequences to welfare population through development.
The core idea here is very simple: Social networks have value. They
have value to the people in the networks-"networking" is
demonstrably a good career strategy, for instance. But they also
have "externalities," that is, effects on bystanders. Dense social
networks in a neighborhood—barbecues or neighborhood
associations or whatever—can deter crime, for example, even
benefiting neighbors who don't go to the barbecues or belong to
the association.
However, in the new global welfare, development and social issues
are emerge that requires creative intervention processes. Sociology
in applied as social work is a global profession that embraces
diversity, partnership and collaborations while providing services
to different target groups and clients. Building rapport and working
closely with other human service professionals and other related
disciplines is a critical component to provide the best services to
various populations, particularly to the vulnerable groups. In the
global perspective and my view, social sciences and sociology are
shaped by the West socio-cultural contexts.
Welfare: Principles and Indicators
Conceptually, the meaning of welfare is a life condition has a broad
meanings. In Islamic perspective, Barise 85 France (2004),
concluding that a coherent worldview based on Tawheed (Islamic
monotheism) guide Muslims. However, Pillars of Faith (Iman) and
Ritual Practice - as included in most introductory books about Islam,
there are six pillars of faith that delineate how a Muslim views
existence (belief in God (the Arabic name, Allah; belief in and
reverence of the angels as unseen creatures that, unlike humans,
never disobey God; belief in ail of the revealed scriptures of God
including the original Tawrat (the book revealed to Prophet Moses),
and the original Injil (the book revealed to Prophet Jesus); belief in and
reverence of all Prophets of God from Adam to Mohammad (peace be
upon them), without discriminating among them; belief in the
Hereafter when all humans will return back to God for the results
of their ieeds in this world; and belief in the human freewill as well
as the fact that nothing can happen without God's permission. As
well, five pillars of ritual practice regulate Muslim's lives and unify
the Muslim community. These five pillars help the Muslim to develop
a good and moral existence: Declaration of faith (shahadah), Prayers
(Salat), Zakat (self and property purification), Fasting Sawm), and
Pilgrimage to Makkah (Hajj) (Abdalati, 1986; Haneef, 1999). The
pillars of Islamic faith and ritual practice have important implications
for social work with Muslims (See Al-Krenawi & Graham, 2000). The
implication on the welfare development and practices, how to develop
communities and countries - good situation and harmony.
Further, a specific definition regarding the main topic in relation with
welfare development are as below:
Welfare: from material to spiritual context
First of all, generally welfare could be defined as "the state of doing
well especially in respect to good fortune, happiness, wellbeing, or
prosperity; Aid in the form of money or necessities for those in
need; An agency or program through which such aid is distributed;
Relating to or concern with welfare and especially with
improvement of welfare of disadvantages social groups." It means
that welfare concept too narrow and related to material context such
as 1) basic needs; 2) welfare is determined by government; 3) social
action tend mobilize a source in order to achieve organization
(Dawe, 1978; Drover & Kerans, 1993; Hassard & Denis, 1990;
Honneth & Joas, 1988).
Secondly, it attempts to approach welfare from spiritual context. In
Islamic context for instance, the welfare philosophy is refer to the
Quran which mentioned in the praying "O..Allah blessed us with
kindness (hasanah), both in the world and in the hereafter. Simply,
the term of Hasanah could defined as; kindness, welfare, and
happiness. In the Christian concept the term is called as welfare
based on love, while Hindu's approach as welfare with moral and
goodness.
Thirdly, in the modern concept welfare are encompasses
happiness, achievements, personal approach, freedom, healthy,
security and descent jobs (Griffin, 1986; Hahnel & Albert, 1990;
Simmer, 1992). As general concept welfare consist of happiness
parameters which include security, hospitality on human relations
among individuals, groups and communities. To meet this
objectives require social actions such as resources mobilization,
fulfillment of basic needs and social development intervention of the
government.
Indicators of welfare
According to Zarina Mat Saad 85 Zulkarnain A. Hatta (2012)
argued that welfare could be observed from quality of life, social
satisfaction, public welfare and living standards; which involving
families, groups, organizations, brotherhood, comminutes and civil
society. However, the United Nations (UN) has own parameters
such as nutrition, protection, health, education, recreation,
security, social stability, the physical environment and the excess of
income. Again, from spiritual context welfare could be described as
security-religious affairs, healthy, education, income, the repent
ability, blessed while death, be pardoned hereafter. The three
indicators namely the repent ability, blessed while death, be
pardoned hereafter are indicated spiritual approach which
uncounted by scholars. However, it believed that human being
require the spiritual for their life so that enjoy the life and
prosperity without dependence on how much money has.
The above definitions demonstrated that there are a gap and
differences between modern and spiritual concept of welfare. It
indicates that welfare has defined by scholars differently along
with their various background and ideology. Of course, the
definitions made by scholars were correct and acceptable. Yet, we
were realized that there is "missing link" due to neglecting a spiritual
approach which critical for human being. It perceived that whether
modern or general views of welfare tend to be material oriented. It
believed that this is the problem of modern definition and should
be revised. Placing spiritual context is critical and this is not
dependence on what religion believed has. All religions are having
pure and sacred moral views. In this context modern definitions
remain problematic due to generate welfare only based on the
material views and did not consider spiritual approach.
Furthermore, placing this concept is tremendously acceptable with
Indonesian national philosophical foundation "Pancasila" especially
the first principle "Belief in the divinity of God (Ketuhanan Yang Maha
Esa)."
Therefore, I agree with Zaid & Barise (2004), Islam as a complete way
of life, spirituality is viewed in Islam as uniquely comprehensive.
However, the welfare indicators in Islamic and spirituality
perspective, based on meanings of welfare if human happiness
(hasanah) in the world and aftermath (akhirat), it means the welfare
indicators is religious freedom and safety, physical
healthy,
education, economic and income blessing, repentance before death,
grace when dead, and maghfirah after death. While this worldwide
literature on Islamic indigenisation of social sciences remains
limited and less written about localization of sociology and social
work within the context lead us to identify the need for more
comprehensive work on Islam, as we found that most Muslim
clients constructed problems and their solutions with strong
reference to religion (Hakim Sarker & Ahmadullah, 1995). There is a
dire need to localize mainstream social sciences, sociological and
social work methods to respond more appropriately to the local
context of the Muslim community in Indonesia and elsewhere. But
what does indigenisation or localization of social sciences sociology
and social work involve?
Issues of Welfare Development in Indonesia
I am going to start with a brieft story that begin from Indonesia.
Since the rise of Indonesian New Order under President Suharto to
Joko Widodo leadership, Indonesia has attempted to increase the
level of development in various sectors. However, there were
some problems emerged especially regarding income gap and
disparity between central and provinces development. Despite of the
inequality issues, some issues were also rose although
development in all sectors smoothly running including human
development. Corruptions have mushroomed across the countries,
while public services maintain in the low level. It was a message
that a comprehensive concept should be addressed to resolve
national problems. Welfare development should be implemented in
various sectors. Not only in the context of public services but also in
the whole national building. Indonesia has many Province along with
the huge potential embedded should be transformed into welfare
development. It is not easy, yet under cooperation with all
stakeholders the welfare development in Indonesian country will
becoming reality.
Since the rise of Reformasi in 1998 followed by transformation era,
the critical issue is decentralization. Many people expect that
decentralization would be resolve development disparity issue
between central and local government in Indonesia. However, some
problems risen especially corruption and inequality. In fact, along
with rapid development, money comes in and manages locally,
development still far from so called "welfare development." Perhaps,
national income has already increase, yet corruption and crime index
still growing up. This is a serious problem due to physically
developed, yet mentally destroyed. It should be reconstructed so that
development not only focus on material but also must to develop the
moral and mental of the people.
In the contempotary situation it is important to note the President
Susilo Bambang Yudhoyono (SBY) concept about national
development. President SBY emphasized that "We agree that
welfare will be require more rather than economic growth per se. We
need economic and social transformation to empowering people and
lift them from the poverty," (Kompas, 27/3/2013). The President
SBY concept indicates that he would like to ensure that social
transformation should be taking into account in development
process. To SBY the equilibrium strategy of role of state
implemented by President SBY administration through four
strategic of economic policy so-called pro growth, pro job, pro poor,
and pro environment (Abdul Hakim MS, 2013). Next, after SBY is
Jokowi era, focus on mental revolution. This is important to
measure that social transformation is developed by society itself.
In this context we should be unsure that transformation is moving
towards more positive society. The development of spiritual context
is critical to avoid the transformation itself divergence from moral
values. It is clearly demonstrate that spirituality totally influence to
the social and economic development.
Placing spirituality in the development program could fulfill
conventional definition which emphasizes more on physical
development. We believe that this is good foundation to the national
development. However, in the context of Indonesian development the innovation only is not enough. Innovation should add with
spirituality so that consistent in the moral lines. In line with the
question whether skill and knowledge are well constructed? It
should be recognized that Indonesia has many well skill and
knowledge people, yet poorly managed. This is big problem in
Indonesian development. Since decentralization policy was
implemented, public administration facing serious problems
especially public services management and government fully corrupt.
This is heavy job to the regional administration. Nevertheless,
we still optimistic by emphasizing spiritual values in the public
administration will enhance the performance of the local
government.
However, specifically in implementation of welfare development, it
closes and associated to so-called "professionalism" especially in
the context of social work. In this context professionalism means
that welfare development should be widened to the whole aspects of
discussion such as social justice, tolerance, and social integration. In
the new global welfare, development and social issues are emerging
that requires creative intervention processes such as embraces
diversity, partnership and collaborations as well as providing
services to different target groups and clients. Building rapport and
working closely with other human service professionals and other
related many disciplines is a critical component to enable profesionals to
provide the best services to various populations, particularly to the vulnerable
groups. The following section will discuss some concepts of welfare
development.
Welfare Developmental Model: Has Well Constructed ?
In the first part mentioned that welfare development are constructed and
closely related to the professionalism. In this context, professionalism should
be addressed in two aspects which consist of physical or material and spiritual
aspects. To be professional in all aspects a model need to be introduced in
order to create a comprehensive concept for welfare development. In the early
discussion this essay was emphasized that spirituality will play important role
in welfare development concept. Some scholars have been conducted research
across the globe regarding the role of spirituality in the national development.
Holloway (2007) for instance mentioned that in the USA consistently found that
although up to 80 per cent of people think that it is a good idea for physicians
to talk to patients about spiritual beliefs, only 10 per cent or fewer say that
their physicians have done so with them. Further all considered spiritual
well-being to be an important health component, but most reported infrequent
discussions of spiritual issues with patients and infrequent referrals of
hospitalized patients to chaplains. The same trend were also have occurred
Australia and the UK. How about Indonesia ?
1) Human Welfare Model: Dimension and Focus
Basically, furthermore, spirituality also goes beyond being just another
dimension of human needs. Islam provides guidance on meeting the spiritual,
physical, cognitive, psychological and social needs (Barise, 2004). In this
context we will introduce a framework which expected to be applicable to the
welfare development model. The framework is as below:
Figure 1: Dimension of Human Welfare Model
Source: adopted and modified from Mamap Ismy (2012).
2) Community Development Model
Historically, the idea of community development model is grew, in the west
academicians and as the activities of colonial administrators. We can
look to the body of overlapping ideas, including community participation,
community organization and community work. In this context, that
community development is perhaps best used to approaches which use a
mix of informal education, collective action and organizational
development and focus on cultivating social justice, mutual aid, local
networks and communal coherence.
Based on my MA thesis, that people are the subjects and objects of the
development process of their own community, and capable of having
responsibility for it. In the community development model particularly
refers to the approaches or interventions from government agencies
and nongovernment organizations with the basic principles although
it varies depending on the situation. However, Community development
model can illustrated as:
Figure 2: Community Development Model
Notes: Al, A2, A3 and An =
Government Agencies B1 =
Non-government
Organizations
Source: adopted and modified from Muhamad Fadhil Nurdin,
Faktor-faktor Strategik dalam Pembangunan Masyarakat
(Mohd. Razali Agus & Fashbir Noor Sidin, Pernbangunan dan
Dinamika Masyarakat Malaysia, 2000)
However, in the community development model, urgently, how to
grew the initiative of the community itself, the support from
community members, community organizations and government.
Cooperation is a strategic concept for improving the welfare of
society. All these elements determine the achievement of
development based on the aspirations of the people.
3) Evaluation Strategic Model
However, in welfare development for strategic increasingly
more concerned with development assessment morality and
transparency - as a way of thinking skeptic in organizations that
have a purpose and values (not just concerned with the work
product). Thus, assessment approaches or evaluation into
a
programme
implementation
important
to
put
a
human
morality, especially as a priority for service efficient. Assessment
strategies are technical-rational, need to be combined with
interpretive approach that could produce a more critical approach to
the practice of development, especially to facilitate engagement and
openness to 'debate' about the practical values, in the form of
accuracy up to the implementation of the program (Everitt &
Hardiker 1996).
Contextually, as basic sources - welfare development strategic
model include and respect the values philosophy, laws and
aspirations of users. This system approach can be seen as a new
approach in the assessment of development (Posavac & Carey
1985). In practice, this strategic models need to carry out monitoring
and research, examine the accuracy programs, as well as oriented to
a community decision. The study of all aspects of the values in each
phase of development activities in the use of is very important as will
give an overview of the tasks assessors should have a moral
responsibility to the communities (Stufflebeam & Shinkfield 1985).
The focus of welfare development strategic model as in Figure 2:
Figure 3: Evaluation Strategic Model
Source: adopted and modified from Muhamad Fadhil Nurdin,
Pengurusan Pembangunan Bandar di Indonesia (Prof. Dato'
DR. Razali Agus dan Yazid Saleh, Pengurusan Bandar,
Dewan Bahasa dan Pustaka, Kuala Lumpur, 2004).
However, strategic model depicted in the form of the system. The main
focus of attention and are used as a basis in assessment strategies
are the values of philosophy and the Acts in practice.
Assessment or evaluation can be addressed to ideology, accuracy
and programs, implementation and execution (bureaucratic and
organizational) systems, and the recipient (people). Whatever the
form of the changes and developments, the approach in this
evaluation strategy still needs to be studied to be adapted to the
issues and interests of the target (people), and the subject, practical
model that is based on social realities.
Based on developing welfare development model are constructed and
closely related to the professionalism. Islam as a source for mercy
the entire universe, can be provides guidance on meeting the
spiritual, physical, cognitive, psychological and social needs
(Barise, 2004). In this context we will introduce and how to use a
framework which expected to be applicable to the welfare
development model. Secondly, the community development model,
urgently, how to grew the initiative of the community itself, the
support from community members, community organizations and
governmental agencies. Whatever, cooperation is a strategic concept
for improving the welfare of society. All these elements determine
the achievement of development based on the aspirations of the
people, if used as a basis in assessment strategies are the values of
philosophy and the Acts in practice.
Conclusion
Many areas in Indonesia could be explored to enhance people's
welfare. This is a challenge to the people. Nonetheless, this is a big
opportunity to demonstrate that Indonesia is potential and could be
develop country. The religiosity of Indonesian Moslems is a primary
modal to improve people's welfare in the mid of corruption. Under
the spirit of innovation and religiosity, welfared Indonesia will come
true.
Thus, in my view, Islam as a source of strength for Indonesian
Moslems and a factor that balances cultural traditions and modern
influences, indigenisation or localization of sociology refers to the
process of mainly developing social sciences and sociology
approaches rooted in the national context issues, but also adjusting
mainstream social sciences and sociology to fit the local context. In
this book, I write with all collegues focus on filosophy and
meanings of welfare development as an attempt to understand and
integrate social sciences and sociology discusses related to issues
and problem solving practices in Islamic perspective. The last but
not less, Sociologist need to be aware of the various challenges that
the Moslem community in Indonesia is facing. The Islamic values
of family ties, community support, and spiritual-based methods of
solving social problems are waning with today's modern life.
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