Imaging Welfare Development The Issues & Challenges in West Papua, Indonesia.
Imaging Welfare Development
The Issues & Challenges in West Papua, Indonesia
Arry Bainus, Ph.D
Muhamad Fadhil Nurdin, Ph.D
Mohd Haizzan Yahaya, MSW
PAPER
Presented on The 19 International Symposium of the
International Consortium for Social Development
7-11 July, 2015 - SIM University
Singapore
th
DEPARTEMENT OF SOSIOLOGY
FACULTY OF SOCIAL AND POLITICAL SCIENCES
PADJADJARAN UNIVERSITY
BANDUNG
2015
Imaging Welfare Development:
The Issues & Challenges in West Papua, Indonesia
Arry Bainus, Ph.D, Muhamad Fadhil Nurdin, Ph.D, Mohd Haizzan
Yahaya, MSW
Abstract
This paper discusses the concept of imaging welfare development. There is a gap
and differences between modern and spiritual concept of welfare. It was 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. Placing spirituality in the development program
could fulfill conventional definition which emphasizes more on physical
development. The problems development in Papua needs to focus on balancing
between physical and spirituality. There is still optimistic that emphasizing spiritual
values in the public administration will enhance the performance of the local
government.
Key words: Welfare development, Physical development, Spiritual approach,
Public administration
Introduction
Welfare and development is the two common concepts which regularly
discussed in the developing countries. Since the rise of Indonesian New Order
under President Suharto leadership, Indonesia has attempted to increase the
level of development in various sectors. However, there was 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 were 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. Papua Province along with the
huge potential embedded should be transformed into welfare development. It is not
easy, yet under cooperation with all stakeholders the imaging welfare development
in Papua Province will becoming reality.
The Conceptual Issues in Welfare Development: Philosophy,
Dynamics and Problems ?
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.
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 of
the people. The following section will discuss some concepts of welfare
development.
Welfare and development are the two terms which critically important in the
concept of welfare development. The welfare concept and development have the
wider meaning and has been widely criticized. In the context of the welfare state,
Claus Offe, professor of sociology at University Bielefeld Germany in his writing,
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? Professor Jim Ife
(Curtin University of Technology Australia): State prosperous interpreted differed.
Welfare State American version, for example, would not be appropriate to be
applied in Asian countries you indulge bureaucratic nature. While in Europe,
prosperous country understood by taking into account the local cultural context.
Prof. Dr. Wan Mohd Nor Wan Daud (ATMA SMEs), developed country is a
country that to making of welfare and happy people - who reached maqasid
al-Shariah. Welfare and happiness (saadah), an important aspect in the progress of
individuals and communities (Siti Hajar Abu Bakar Ah, Abd. Hadi Zakaria, Muhd
Fadhil Nurdin, 2013).
However, specifically in strategic and 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 disciplines is a
critical component to enable social workers to provide the best services to various
populations, particularly to the vulnerable groups. Further, a specific definition
regarding the main topic in relation with welfare development 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 (Siti Hajar Abu Bakar Ah,
Abd. Hadi Zakaria, Muhd Fadhil Nurdin, 2013).
■
Thirdly, in the modern concept welfare are encompasses happiness,
achievements, personal approach, freedom, healthy, security and descent
jobs (Griffin, 1986; Hahnel & Albert, 1990; Sumner, 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 & 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 definition demonstrated that there is a gap and differences between
modern and spiritual concept of welfare. It indicates that welfare 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)."
Developmental Model and Focus: Knowledge
and Skills are well constructed ?
In the first part mentioned that welfare and social development are
constructed and closely related to the professionalism. In this context,
professionalism should be addressed in two aspects which consist of 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.
Basically, between spirituality and social work there is a constructive link which
utilize to enhance the concept namely Islam and core social work values
including upholding human dignity, social justice, helping the needy, and
integrity. As well, the main principles of anti-oppressive social work (Mullaly,
2002). 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:
Source: adopted and modified from (Mamap Ismy, 2012)
In the current situation it is important to note the President Susilo Bambang
Yudhoyono concept about national development. President SBY emphasized that
"We agree that welfare will be require more rahter than economic growth per se.
We need economic and social transformation to empowering people and litf them
from the poverty," (Kompas, 27 Maret 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). 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. Indonesian Minister of Finance
Dr. Chatib Basri argued that Indonesia need innovation to be advance country.
He added that Indonesia should follow Korean national development. According to
Basri Korea is the only country which successfully transform from develop to
industrial and advance country. Basri believe that as happened in Korea was due to
their innovations. 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
including Papua Province. Nevertheless, we still optimistic by emphasizing
spiritual values in the public administration will enhance the performance of
the local government. We have seen that Papua Province is fully by religious
people especially our Christian brother as well as other religion which could build a
harmonious life.
The Challenges for Professionals: A
Concluding Remark
Many areas in Papua Province could be explored to enhance people's welfare.
This is a challenge to the people of Papua. Nonetheless, this is a big opportunity to
demonstrate that Papua is potential and could be develop province. The religiosity
of Papua Province is a primary modal to improve people's welfare in the mid of
corruption. Under the spirit of innovation and religiosity of Papua the imaging
welfare development will come true. In this context Universitas Cenderawasih
especially the Postgraduate Program is extremely become the frontier of the
Papua's welfare development. Through the spirit of the Dies Natalis ke-4 Program
Pascasarjana Universitas Cenderawasih I invite you to cooperation with other
national stake holders lets together develop and empowering Papua to become
welfare province and the primary gate in the east part of the Republic of Indonesia.
References
Abdul Hakim MS (2013) Melihat Arah Ekonomi Jalan Ketiga, detik 20 Mei 2013,
available
in
http://news.detik.com/read/2013/05/20/121121/2250514/103/melihat-arahekonomi-ialan-ketiqa?nd771104bci (accessed 24 February 2014)
Barise, A. (2004). Islamic perspectives in social work: Towards a practice model.
Paper
presented at the 32ndBiennial Conference of the International Association of
Schools of Social Work, Adelaide, Australia, October 2-5, 2004.
Dawe, A. (1978). Theories of social action (T. Bottomore &
R. Nisbet Eds.). London: Heinemann.
Drover, G., & Kerans, P. (1993). New approaches to welfare theory. England:
Edward Elgar Publishing Limited.
Griffin, J. (1986). Well-being: Its meaning, measurement and moral
importance. Oxford: Clarendon Press.
Hahnel, R., & Albert, M. (1990). Quiet revolution in welfare economics. Princeton:
Princeton University Press.
Hassard, J., & Denis, P. (1990). The theory of philosophy of organisations.
London: Routledge.
Holloway, Margaret (2007) Spiritual Need and the Core Business of Social
Work, British Journal of Social Work 37:265-280
Honneth, A., & Joas, H. (1988). Social action and human nature. Cambridge:
Cambridge University Press.
Kompas, 27 Maret 2013,"SBY: Perangi Kemiskinan" available in
http://lipsus.kompas.
com/gebrakan-iokowi-basuki/read/xml/2013/03/27/10494574/SBY.Perangi.Kemis
kinan (accessed 24 February 2014)
Mamap Ismy (2012) Konsep dan Makna Kesejahteraan Dalam Pandangan Islam,
Available in
http://skripsitesis4u.bloqspot.com/2012/07/konsep-dan-makna
____________________________________________________kesejahter
aandalam.html (accessed 25 February 2014)
Muhamad Fadhil Nurdin, 1998, Transformasi Pendekatan dan Strategi
Membangun Masyarakat Melayu, dalam Pengajian Sastera dan Sosio
Budaya Melayu Memasuki Alaf Bam, Akademi Pengajian Melayu
Universiti Malaya, Kuala Lumpur.
-----------------------, 2000, Old Age Financial Support Schemes in Malaysia,
bersama Prof.
Mohd. Fauzi Hj.Yaacob - dalam Roziah Omar & John Doling, Issues and
Challenges of Social Policy: East and West, University Malaya, Kuala
Lumpur.
-----------------------, 2000, Faktor-faktor Strategik dalam Pembangunan Masyarakat,
dalam
Pembangunan dan Dinamika Masyarakat Malaysia, Mohd Razali Agus Fashbir Noorsidin, Kuala Lumpur, Utusan Publications & Distributores
SDN BHD.
-----------------------, 2003, Penilaian Dampak Pembangunan Ke Arah Kesejahteraan
Masyarakat, dalam PENILAIAN DAMPAK SOSIAL, Mohd Razali Agus Yahaya Ibrahim, Kuala Lumpur, Utusan Publications & Distributores SDN
BHD.
-----------------------, 2003, Pembangunan Sosial: Tantangan di Indonesia, dalam Isu
Kesejahteraan Sosial, di Tengah Ketidakpastian Indonesia. CEPLAS
(Centre for Political and Local Autonomy Studies) Fakultas llmu Sosial dan
llmu Politik Universitas Pasundan Bandung.
------------------_ 2009, Keamanan Bisnis Korporat: Strategi Pengamanan Bersama
Masyarakat, Unpad Press, Bandung.
------------------ r 2011, Kedaulatan Wilayah Perbatasan Negara: Perspektif
Kesejahteraan Sosial, Puslitbang KPK LPPM Unpad, Bandung.
Mullaly, B. (2002). Challenging oppression: A critical social work approach.
Don Mills, ON: Oxford University Press.
Siti Hajar Abu Bakar Ah, Abd. Hadi Zakaria, Muhd Fadhil Nurdin, Dasar Sosial
Transformatif: Rekonstruksi Makna dan Strategi Kesejahteraan Sosial.
Kertas Kerja; dalam, Roziah Omar, PhD, 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.
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.
REGISTRATION
Conference Fee
Early Bird
Categories
Price (15
April 2015)
Members*** from high income economies* S$500.00
Non-members from high income economies* S$600.00
Members*** from developing countries**
S$300.00
Non-members from developing countries**
S$400.00
Students
S$ 150.00
Accompanying persons
S$150.00
Guest/ Day registration
S$ 150.00
Normal Price
S$550.00
S$650.00
S$350.00
S$450.00
S$200.00
S$150.00
S$ 150.00
N.B. Exchange rate as at US$1 = S$1.25
Exchange rate, for your reference only:
http://www.dbs.com/ratesonline/Pages/fxbra.aspx
* High Income Economies
The following countries are categorised as high income economies as per World
Bank
classification system:
Andorra, Aruba, Australia, Austria, The Bahamas, Bahrain, Barbados, Belgium,
Bermuda, Brunei Darussalam, Canada, Cayman Islands, Channel Islands, Croatia,
Curacao, Cyprus, Czech Republic, Denmark, Equatorial Guinea, Estonia, Faeroe
Islands, Finland, France, French Polynesia, Germany, Gibraltar, Greece, Greenland,
Guam, Hong Kong SAR China, Hungary, Iceland, Ireland, Isle of Man, Israel, Italy,
Japan, Korea Rep, Kuwait, Liechtenstein, Luxembourg, Macao SAR China, Malta,
Monaco, Netherlands, New Caledonia, New Zealand, Northern Mariana Islands,
Norway, Oman, Poland, Portugal, Puerto Rico, Qatar, San Marino, Saudi Arabia,
Singapore, Sint Maarten, Slovak Republic, Slovenia, Spain, St. Martin, Sweden,
Switzerland, Trinidad and Tobago, Turks and Caicos Islands, United Arab Emirates,
United Kingdom, United States, Virgin Islands (U.S.)
**Developing Countries
Developing Countries are those not in the above list of "high income economies".
***ICSD Membership
Membership rates for joining the ICSD are $60.00 USD for individuals from high
income economies and $30.00 USD for individuals from all other countries.
Information on membership benefits and procedures can be found at
www.socialdevelopment.net.
Registration of Conference Presenters
All accepted presenters must register for the symposium by 6 May 2015.
The Issues & Challenges in West Papua, Indonesia
Arry Bainus, Ph.D
Muhamad Fadhil Nurdin, Ph.D
Mohd Haizzan Yahaya, MSW
PAPER
Presented on The 19 International Symposium of the
International Consortium for Social Development
7-11 July, 2015 - SIM University
Singapore
th
DEPARTEMENT OF SOSIOLOGY
FACULTY OF SOCIAL AND POLITICAL SCIENCES
PADJADJARAN UNIVERSITY
BANDUNG
2015
Imaging Welfare Development:
The Issues & Challenges in West Papua, Indonesia
Arry Bainus, Ph.D, Muhamad Fadhil Nurdin, Ph.D, Mohd Haizzan
Yahaya, MSW
Abstract
This paper discusses the concept of imaging welfare development. There is a gap
and differences between modern and spiritual concept of welfare. It was 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. Placing spirituality in the development program
could fulfill conventional definition which emphasizes more on physical
development. The problems development in Papua needs to focus on balancing
between physical and spirituality. There is still optimistic that emphasizing spiritual
values in the public administration will enhance the performance of the local
government.
Key words: Welfare development, Physical development, Spiritual approach,
Public administration
Introduction
Welfare and development is the two common concepts which regularly
discussed in the developing countries. Since the rise of Indonesian New Order
under President Suharto leadership, Indonesia has attempted to increase the
level of development in various sectors. However, there was 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 were 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. Papua Province along with the
huge potential embedded should be transformed into welfare development. It is not
easy, yet under cooperation with all stakeholders the imaging welfare development
in Papua Province will becoming reality.
The Conceptual Issues in Welfare Development: Philosophy,
Dynamics and Problems ?
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.
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 of
the people. The following section will discuss some concepts of welfare
development.
Welfare and development are the two terms which critically important in the
concept of welfare development. The welfare concept and development have the
wider meaning and has been widely criticized. In the context of the welfare state,
Claus Offe, professor of sociology at University Bielefeld Germany in his writing,
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? Professor Jim Ife
(Curtin University of Technology Australia): State prosperous interpreted differed.
Welfare State American version, for example, would not be appropriate to be
applied in Asian countries you indulge bureaucratic nature. While in Europe,
prosperous country understood by taking into account the local cultural context.
Prof. Dr. Wan Mohd Nor Wan Daud (ATMA SMEs), developed country is a
country that to making of welfare and happy people - who reached maqasid
al-Shariah. Welfare and happiness (saadah), an important aspect in the progress of
individuals and communities (Siti Hajar Abu Bakar Ah, Abd. Hadi Zakaria, Muhd
Fadhil Nurdin, 2013).
However, specifically in strategic and 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 disciplines is a
critical component to enable social workers to provide the best services to various
populations, particularly to the vulnerable groups. Further, a specific definition
regarding the main topic in relation with welfare development 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 (Siti Hajar Abu Bakar Ah,
Abd. Hadi Zakaria, Muhd Fadhil Nurdin, 2013).
■
Thirdly, in the modern concept welfare are encompasses happiness,
achievements, personal approach, freedom, healthy, security and descent
jobs (Griffin, 1986; Hahnel & Albert, 1990; Sumner, 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 & 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 definition demonstrated that there is a gap and differences between
modern and spiritual concept of welfare. It indicates that welfare 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)."
Developmental Model and Focus: Knowledge
and Skills are well constructed ?
In the first part mentioned that welfare and social development are
constructed and closely related to the professionalism. In this context,
professionalism should be addressed in two aspects which consist of 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.
Basically, between spirituality and social work there is a constructive link which
utilize to enhance the concept namely Islam and core social work values
including upholding human dignity, social justice, helping the needy, and
integrity. As well, the main principles of anti-oppressive social work (Mullaly,
2002). 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:
Source: adopted and modified from (Mamap Ismy, 2012)
In the current situation it is important to note the President Susilo Bambang
Yudhoyono concept about national development. President SBY emphasized that
"We agree that welfare will be require more rahter than economic growth per se.
We need economic and social transformation to empowering people and litf them
from the poverty," (Kompas, 27 Maret 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). 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. Indonesian Minister of Finance
Dr. Chatib Basri argued that Indonesia need innovation to be advance country.
He added that Indonesia should follow Korean national development. According to
Basri Korea is the only country which successfully transform from develop to
industrial and advance country. Basri believe that as happened in Korea was due to
their innovations. 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
including Papua Province. Nevertheless, we still optimistic by emphasizing
spiritual values in the public administration will enhance the performance of
the local government. We have seen that Papua Province is fully by religious
people especially our Christian brother as well as other religion which could build a
harmonious life.
The Challenges for Professionals: A
Concluding Remark
Many areas in Papua Province could be explored to enhance people's welfare.
This is a challenge to the people of Papua. Nonetheless, this is a big opportunity to
demonstrate that Papua is potential and could be develop province. The religiosity
of Papua Province is a primary modal to improve people's welfare in the mid of
corruption. Under the spirit of innovation and religiosity of Papua the imaging
welfare development will come true. In this context Universitas Cenderawasih
especially the Postgraduate Program is extremely become the frontier of the
Papua's welfare development. Through the spirit of the Dies Natalis ke-4 Program
Pascasarjana Universitas Cenderawasih I invite you to cooperation with other
national stake holders lets together develop and empowering Papua to become
welfare province and the primary gate in the east part of the Republic of Indonesia.
References
Abdul Hakim MS (2013) Melihat Arah Ekonomi Jalan Ketiga, detik 20 Mei 2013,
available
in
http://news.detik.com/read/2013/05/20/121121/2250514/103/melihat-arahekonomi-ialan-ketiqa?nd771104bci (accessed 24 February 2014)
Barise, A. (2004). Islamic perspectives in social work: Towards a practice model.
Paper
presented at the 32ndBiennial Conference of the International Association of
Schools of Social Work, Adelaide, Australia, October 2-5, 2004.
Dawe, A. (1978). Theories of social action (T. Bottomore &
R. Nisbet Eds.). London: Heinemann.
Drover, G., & Kerans, P. (1993). New approaches to welfare theory. England:
Edward Elgar Publishing Limited.
Griffin, J. (1986). Well-being: Its meaning, measurement and moral
importance. Oxford: Clarendon Press.
Hahnel, R., & Albert, M. (1990). Quiet revolution in welfare economics. Princeton:
Princeton University Press.
Hassard, J., & Denis, P. (1990). The theory of philosophy of organisations.
London: Routledge.
Holloway, Margaret (2007) Spiritual Need and the Core Business of Social
Work, British Journal of Social Work 37:265-280
Honneth, A., & Joas, H. (1988). Social action and human nature. Cambridge:
Cambridge University Press.
Kompas, 27 Maret 2013,"SBY: Perangi Kemiskinan" available in
http://lipsus.kompas.
com/gebrakan-iokowi-basuki/read/xml/2013/03/27/10494574/SBY.Perangi.Kemis
kinan (accessed 24 February 2014)
Mamap Ismy (2012) Konsep dan Makna Kesejahteraan Dalam Pandangan Islam,
Available in
http://skripsitesis4u.bloqspot.com/2012/07/konsep-dan-makna
____________________________________________________kesejahter
aandalam.html (accessed 25 February 2014)
Muhamad Fadhil Nurdin, 1998, Transformasi Pendekatan dan Strategi
Membangun Masyarakat Melayu, dalam Pengajian Sastera dan Sosio
Budaya Melayu Memasuki Alaf Bam, Akademi Pengajian Melayu
Universiti Malaya, Kuala Lumpur.
-----------------------, 2000, Old Age Financial Support Schemes in Malaysia,
bersama Prof.
Mohd. Fauzi Hj.Yaacob - dalam Roziah Omar & John Doling, Issues and
Challenges of Social Policy: East and West, University Malaya, Kuala
Lumpur.
-----------------------, 2000, Faktor-faktor Strategik dalam Pembangunan Masyarakat,
dalam
Pembangunan dan Dinamika Masyarakat Malaysia, Mohd Razali Agus Fashbir Noorsidin, Kuala Lumpur, Utusan Publications & Distributores
SDN BHD.
-----------------------, 2003, Penilaian Dampak Pembangunan Ke Arah Kesejahteraan
Masyarakat, dalam PENILAIAN DAMPAK SOSIAL, Mohd Razali Agus Yahaya Ibrahim, Kuala Lumpur, Utusan Publications & Distributores SDN
BHD.
-----------------------, 2003, Pembangunan Sosial: Tantangan di Indonesia, dalam Isu
Kesejahteraan Sosial, di Tengah Ketidakpastian Indonesia. CEPLAS
(Centre for Political and Local Autonomy Studies) Fakultas llmu Sosial dan
llmu Politik Universitas Pasundan Bandung.
------------------_ 2009, Keamanan Bisnis Korporat: Strategi Pengamanan Bersama
Masyarakat, Unpad Press, Bandung.
------------------ r 2011, Kedaulatan Wilayah Perbatasan Negara: Perspektif
Kesejahteraan Sosial, Puslitbang KPK LPPM Unpad, Bandung.
Mullaly, B. (2002). Challenging oppression: A critical social work approach.
Don Mills, ON: Oxford University Press.
Siti Hajar Abu Bakar Ah, Abd. Hadi Zakaria, Muhd Fadhil Nurdin, Dasar Sosial
Transformatif: Rekonstruksi Makna dan Strategi Kesejahteraan Sosial.
Kertas Kerja; dalam, Roziah Omar, PhD, 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.
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.
REGISTRATION
Conference Fee
Early Bird
Categories
Price (15
April 2015)
Members*** from high income economies* S$500.00
Non-members from high income economies* S$600.00
Members*** from developing countries**
S$300.00
Non-members from developing countries**
S$400.00
Students
S$ 150.00
Accompanying persons
S$150.00
Guest/ Day registration
S$ 150.00
Normal Price
S$550.00
S$650.00
S$350.00
S$450.00
S$200.00
S$150.00
S$ 150.00
N.B. Exchange rate as at US$1 = S$1.25
Exchange rate, for your reference only:
http://www.dbs.com/ratesonline/Pages/fxbra.aspx
* High Income Economies
The following countries are categorised as high income economies as per World
Bank
classification system:
Andorra, Aruba, Australia, Austria, The Bahamas, Bahrain, Barbados, Belgium,
Bermuda, Brunei Darussalam, Canada, Cayman Islands, Channel Islands, Croatia,
Curacao, Cyprus, Czech Republic, Denmark, Equatorial Guinea, Estonia, Faeroe
Islands, Finland, France, French Polynesia, Germany, Gibraltar, Greece, Greenland,
Guam, Hong Kong SAR China, Hungary, Iceland, Ireland, Isle of Man, Israel, Italy,
Japan, Korea Rep, Kuwait, Liechtenstein, Luxembourg, Macao SAR China, Malta,
Monaco, Netherlands, New Caledonia, New Zealand, Northern Mariana Islands,
Norway, Oman, Poland, Portugal, Puerto Rico, Qatar, San Marino, Saudi Arabia,
Singapore, Sint Maarten, Slovak Republic, Slovenia, Spain, St. Martin, Sweden,
Switzerland, Trinidad and Tobago, Turks and Caicos Islands, United Arab Emirates,
United Kingdom, United States, Virgin Islands (U.S.)
**Developing Countries
Developing Countries are those not in the above list of "high income economies".
***ICSD Membership
Membership rates for joining the ICSD are $60.00 USD for individuals from high
income economies and $30.00 USD for individuals from all other countries.
Information on membership benefits and procedures can be found at
www.socialdevelopment.net.
Registration of Conference Presenters
All accepted presenters must register for the symposium by 6 May 2015.