scholarly journals Misi Gereja dalam Mewujudkan Keadilan Sosial: Sebuah Perspektif dari Sila Kelima Pancasila

Kurios ◽  
2019 ◽  
Vol 5 (2) ◽  
pp. 109
Author(s):  
Piter Randan Bua ◽  
David Samiyono ◽  
Tony Christian Tampake
Keyword(s):  
Social Justice ◽  
Qualitative Methods ◽  
Economic Justice ◽  
Not Given ◽  
Mutual Cooperation ◽  
Political Justice ◽  
The Church

This article aims to see the mission of the Gereja Kristen Indonesia (GKI Peterongan) in the perspective of the fifth principle of Pancasila namely social justice for all Indonesian people. Social justice in the perspective of the fifth principle of Pancasila is political justice and economic justice. Equally the same is based on the constitution and the same sense in the economic field. The meaning of social justice is built on the basis of kinship and mutual cooperation and all for all. The method used in this study uses qualitative methods through the study of documents, interviews and observations. In this study it was found that GKI Peterongan aspires to realize social justice for all people but has not been reflected and implemented in existing programs. In reality the implementation of the GKI Peterongan mission has not yet led to the realization of social justice for all Indonesian people. The mission of the GKI Peterongan is still exclusive and qualitative and has not given much thought to the community outside the church. Abstrak Artikel ini bertujuan melihat misi Gereja Kristen Indonesia Peterongan (GKI Peterongan) dalam perspektif Sila Kelima Pancasila yaitu Keadilan Sosial bagi seluruh rakyat Indonesia. Keadilan Sosial dalam perspektif Sila Kelima Pancasila adalah keadilan politik dan keadilan ekonomi. Sama – sama rata sama rasa berdasarkan konstitusi dan sama rata – sama rasa dalam lapangan ekonomi. Artinya keadilan sosial yang dibangun atas dasar kekeluargaan dan gotong royong serta semua untuk semua. Metode yang digunakan dalam penelitian ini menggunakan metode kualitatif melalui studi dokumen, wawancara dan observasi. Pada penelitian ini ditemukan bahwa GKI Peterongan bercita – cita mewujudkan keadilan sosial bagi seluruh rakyat namun belum tercermin dan terimplementasi dalam program – program. Kenyataannya pelaksanaan misi GKI Peterongan belum mengarah pada perwujudan keadilan sosial bagi seluruh rakyat Indonesia. Misi GKI Peterongan masih bersifat ekslusif dan karitatif serta belum banyak memikirkan masyarakat di luar gereja.

The Relevance of the Judiciary in a Democratic Nigeria

2012 ◽  
Vol 20 (2) ◽  
pp. 301-317
Author(s):  
Osahon O. Guobadia
Keyword(s):  
Social Justice ◽  
Federal Republic ◽  
Economic Justice ◽  
Democratic Values ◽  
Constitutional Democracy ◽  
Political Justice ◽  
Fourth Republic

A new constitutional democracy was established in Nigeria on 29 May 1999. This Fourth Republic was founded upon the Constitution of the Federal Republic of Nigeria 1999 (as amended) which unshackled the judiciary from the bondage of military decrees. This also brought excitement to the citizenry which finds expression in the belief that the judiciary, their last bastion of succour, is now poised to intervene in the inevitable tussle between might and the exercise of new democratic tenets. These tenets encompass the ideals of economic justice, political justice and social justice. 1 1 C. C. Nweze, ‘Judicial Sustainability of Constitutional Democracy in Nigeria: A Response to the Phonographic Theory of the Judicial Function’, in E. S. Nwauche and F. I. Asogwah (eds), Essays in Honour of Professor C. O. Okunkwo, (SAN) Jite Books (2000), p. 225. Against the backdrop of this reality, the article will examine the extent to which the judiciary in Nigeria has performed its constitutional role as an independent arm of government towards ensuring the observance of democratic values in a free, open, humane and civilised society.

scholarly journals Wages for Intern Work

2018 ◽  
Vol 2 (1) ◽  
Author(s):  
Karly Wildenhaus
Keyword(s):  
Social Justice ◽  
Economic Justice ◽  
Academic Programs ◽  
Professional Organizations ◽  
Labor Laws ◽  
Institutional Level ◽  
Diversity And Inclusion ◽  
Institutional Values ◽  
The Individual ◽  
Job Prospects

While no comprehensive studies have yet been published quantifying the extent of unpaid internships within archives and libraries, their prevalence is easily recognized as widespread. Unpaid internships are offered and facilitated based on the implication that they correlate positively to future job prospects, although recent studies point to evidence that complicates this idea. Instead, the prevalence of unpaid internships may negatively impact efforts for diversity and inclusion among information workers while contributing to greater precarity of labor throughout the workforce. Meanwhile, professional organizations and academic programs often do not discuss the realities of unpaid internships, and some MLIS programs require or encourage students to work without remuneration for course credit at their own expense. Situating unpaid internships within larger questions of economic access, labor laws, indebtedness, and neoliberalization, this paper advocates for the denormalization of unpaid internships within archives and libraries, especially for those institutions that articulate social justice as part of their institutional values. Although rendering these positions obsolete is likely beyond the power of any one entity, this paper identify strategies that can be taken at the individual- and institutional-level to advance economic justice and the dignity of all work that occurs in our respective fields. Pre-print first published online11/25/2018

Left Coast Catholicism: The Tradition of Dissent in the California Church

2019 ◽  
pp. 63-85
Author(s):  
Jeffrey M. Burns
Keyword(s):  
Twentieth Century ◽  
Social Justice ◽  
Local Church ◽  
Concerted Action ◽  
Openness To Change ◽  
California Missions ◽  
Social Teachings ◽  
The Church

This chapter argues that independence, innovation, bold action, and openness to change—traditions uniquely nurtured in California from its beginnings—shaped Catholic experience in the Golden State. It presents a treatment of the formative California missions that focuses on the “first dissenter,” Fray José Maria Fernandez, a critic of the exploitation of Indians in the late 1790s who was persecuted by enemies (and later by many historians) as mad or brain-damaged, yet endured in his advocacy work. In the twentieth century, California Catholics engaged issues of great importance for the whole church; the local church engaged in vigorous dialogue that addressed questions of work and social justice with a directness and intensity rarely witnessed in eastern cities, where ethnic tribalism so often undermined concerted action, especially action that called the church to account for failures to practice its own social teachings.

The Satanic Reformation

2020 ◽  
pp. 83-102
Author(s):  
Joseph P. Laycock
Keyword(s):  
Nineteenth Century ◽  
Social Justice ◽  
Imagined Community ◽  
Benedict Anderson ◽  
The Church

Members of The Satanic Temple have presented themselves as “nice” Satanists who advance the values of compassion and social justice. This move has earned them scorn from some more traditional Satanic groups, notably the Church of Satan founded by Anton LaVey, which has accused The Satanic Temple’s members of being fake Satanists and plagiarizing everything that LaVey built. This chapter suggests that there is no objectively authentic form of Satanism and that Satanism is better understood as what Benedict Anderson called “an imagined community.” Thus a variety of sources can be invoked to form models of what Satanism is or ought to be. In redefining Satanism, The Satanic Temple and other socially engaged Satanic groups have looked past LaVey to the Satan portrayed by nineteenth-century Romantics. They argue that works by Byron and Shelley represent an older mode of Satanism that is compatible with their values of compassion and egalitarianism.

Argentina, the Church, and the Debt

2007 ◽  
Vol 21 (1) ◽  
pp. 135-160
Author(s):  
Thomas J. Trebat
Keyword(s):  
Social Justice ◽  
Emerging Markets ◽  
Latin American ◽  
Catholic Church ◽  
Debt Crisis ◽  
Social Teaching ◽  
International Debt ◽  
Poor Countries ◽  
Moral Framework ◽  
The Church

The Argentine debt crisis of 2001–2002 and its aftermath are examined in the light of the moral framework of Catholic social teaching on the debt problems of poor countries. The author, a former practitioner in emerging-markets finance, seeks to bring together and interpret the church's teaching (which was mostly worked out in the 1980s) in the particular economic and social circumstances of Argentina in the early 2000s. The key question is how closely the outcome of the debt crisis in Argentina conformed to what social justice, in the Church's interpretation, would have required. The main conclusion is that the resolution of the crisis was broadly consistent with that teaching. The crisis was managed with pragmatism rooted in shared (by debtor and creditors) concerns for social justice—more so than had been possible in the earlier Latin American debt crises in the 1980s, which the author had also witnessed. For that, many factors are responsible, including the emergence of civil society in Argentina and changes in the system of emerging markets finance. The author argues, however, that the moral framework of the Catholic Church on matters of international debt may deserve some of the credit.

scholarly journals MASALAH SAMPAH DAN BUDAYA PEMISKINAN (Studi Kasus Sampah di Maumere) | WASTE AND THE CULTURE OF IMPOVERISHMENT (Case Study on Waste in Maumere)

2017 ◽  
Vol 16 (2) ◽  
pp. 145
Author(s):  
Amandus Benediktus Seran Klau
Keyword(s):  
Qualitative Methods ◽  
Economic Value ◽  
Daily Activities ◽  
Household Waste ◽  
Case Study Approach ◽  
Study Approach ◽  
The Poor ◽  
The Town ◽  
The Church

<b>Abstract:</b> Waste is generated by humans from a production process, both industrial and household. Waste is what’s left over from daily activities and is considered useless. However, when waste is recycled and reprocessed into something useful, waste obtains an economic value again. And so, piles of waste are simultaneously changed not only into arenas where the poor compete, but also into arenas where humans prey on each other. On piles of waste, we find never-ending poverty, which is prepared by the state and permitted by the Church. On piles of waste, we find an enduring culture of poverty.Using qualitative methods and a case-study approach, this study aims to uncover the practice of enduring poverty in the town of Maumere. <b>Keywords:</b> waste, scavengers, culture of impoverishment. <b>Abstrak:</b> Sampah adalah buangan yang dihasilkan manusia dari suatu proses produksi, baik industri maupun rumah tangga. Sampah merupakan sisa kegiatan sehari-hari manusia yang dianggap sudah tidak berguna. Namun, ketika sampah harus didaur ulang dan diolah kembali menjadi sesuatu yang berguna, sampah pun kembali mempunyai nilai ekonomis. Ketika itu, tumpukan sampah serentak berubah tidak saja menjadi arena adu nasib, tetapi juga arena saling memangsa. Di atas tumpukan sampah, kita temukan praktik pemiskinan tanpa akhir, yang dikondisikan oleh negara dan dibiarkan oleh Gereja. Di atas tumpukan sampah, ditemukan budaya pemiskinan yang langgeng di Kota Maumere. Dengan menggunakan metode kualitatif dan pendekatan studi kasus, penelitian ini bertujuan menjelaskan praktik pemiskinan tanpa akhir tersebut. <b>Kata-kata kunci:</b> sampah, pemulung, budaya pemiskinan.

scholarly journals Pemberdayaan Kaum Miskin Sebagai Panggilan Gereja terhadap Masalah Kemiskinan

2021 ◽  
Vol 4 (1) ◽  
pp. 125-140
Author(s):  
Sharon Michelle O. Pattiasina
Keyword(s):  
Qualitative Methods ◽  
Christian Faith ◽  
Health Economy ◽  
Interview Techniques ◽  
The People ◽  
Produce Change ◽  
Theological Foundation ◽  
The Government ◽  
The Church

This article aims to analyze empowerment measures as a church calling on the poverty problems faced by the people.These problems cover various aspects of life, namely education, health, economy and infrastructure including transportation, housing and drinking water.This research uses qualitative methods with interview techniques, observation, documentation, and literature study.The results of the study found that the people of Siahari hamlet experienced poverty in absolute and relative terms.Therefore, in the task and calling of the church, GPM is called to empower people by referring to the theological foundation of Christian faith. In addition, the church can also build cooperation with the government so that empowerment actions can be carried out holistically and produce change for them. AbstrakArtikel ini bertujuan menganalisis tindakan pemberdayaan sebagai panggilan gereja terhadap masalah kemiskinan yang dihadapi oleh umat. Masalah tersebut mencakup berbagai aspek kehidupan, yakni pendidikan, kesehatan, ekonomi dan infrastruktur yang meliputi transportasi, perumahan, dan air minum. Penelitianini menggunakan metode kualitatif dengan teknik wawancara, observasi, dokumenasi, dan studi pustaka.Hasil penelitian menemukan bahwa masyarakat dusun Siahari mengalami kemiskinan secara absolut dan relatif.Oleh sebab itu, dalam tugas dan panggilan gereja maka GPM terpanggil untuk memberddayakan umat dengan mengacu pada landasan teologis iman Kristen. Selain itu, gereja juga dapat membangun kerja sama dengan pemerintah agar tindakan pemberdayaan dapat dilakukan secara holistik dan menghasilkan perubahan bagi mereka. 

scholarly journals Kalwedo Culture in the Traditional Marriage of the Southwest Moluccas Community

2019 ◽  
Vol 6 (1) ◽  
pp. 367
Author(s):  
Rifai Rifai ◽  
Nunuk Suryani ◽  
Akhmad Arif Musadad
Keyword(s):  
Qualitative Methods ◽  
Cultural Values ◽  
Social Care ◽  
Data Retrieval ◽  
Local Culture ◽  
Mutual Respect ◽  
The West ◽  
Mutual Cooperation ◽  
Traditional Marriage ◽  
Three Phases

This article examines the noble values of kalwedo culture that are integrated in the traditional marriage rituals of the West Babar community. The purpose of this study is to study the ritual stages in customary marriage in Southwest Moluccas as well as the meaning and local culture in it. This study uses qualitative methods with data retrieval techniques in the form of observation, interviews and literature studies. The results of the study show that: There are three phases of customary marriage rituals in West Babar, namely the ratutri rania (engagement), rlarawaka tutawula (specialization), and the marriage phase. In its application integrated kalwedo cultural values such as religion, cooperation, mutual cooperation, mutual respect, and social care. These values need to be preserved as part of the local wisdom of the community.

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