The purposes of this research are to learn the construction of Pancasila as an applied paradigm in suggesting policies of fair economy for developing saving habits of students in Bina Nusantara University Jakarta. The economy of Indonesia has expected high growth in accordance with Pancasila, which is the value of Indonesian’s ideology such as religious values, culture, and norms that have been well-respected. This study used a qualitative descriptive method through interviews with ten millennial generation students. Data analysis techniques are using ‘contents analysis’ methods to explore and build meanings from the taken research data. Pancasila is the basic compass of the breath of economic movement. The values of Pancasila encourage to every citizen of the right to freedom of savings. The lifestyle of saving is one of the initial factors for economic growth in a society because it has social benefits. The family is the first place where the younger generation is formed. The results revealed that the role of parents, especially fathers, really took a role in financial character education in the family. Schools must also provide financial education to parents and students.
Sastra Indonesia masa 1900-1930 tidak terlepas dari reaksi atas sastra terjemahan Eropa. Reaksi itu diasumsikan sebagai wujud perlawanan kultural atas konstruksi identitas keindonesiaan atau masyarakat terjajah. Tulisan ini bertujuan untuk mengeksplorasi strategi dari konstruksiidentitas dalam sastra terjemahan Eropa dan reaksinya dalam sastra Indonesia. Teks yang digunakan adalah Robinson Crusoe karya Daniel Defoe, Salah Asoehan (1928) karya Abdul Moeis, dan Nona Tjoe Joe (1922) karya Tio Ie Soei. Dengan menggunakan sudut pandang pascakolonial, strategi dan reaksi terhadap konstruksi identitas itu diwujudkan dalam beberapa hal. Pertama, Robinson Crusoe menawarkan identitas manusia super, terlepas dari lingkungan dan membawa kebudayaannya sebagai kekuatan, menguasai dan mengkontrol lingkungan dan mempertunjukan nafsu kolonial. Kedua, Salah Asoehan (1928) menolak konstruksi identitas tersebut dengan menghadirkan manusia yang tidak dapat melepaskan diri dari lingkungan, adat, tradisi, dan asal usulnya. Sementara itu, Nona Tjoe Joe (1922) merepresentasikan identitas yang ambigu, terpecah, dan berada di antara dua pilihan: Barat dan Timur.
This research focused on the spread of aesthetic discourse in Islamic literature, especially Islamic Indonesian children’s literature which was marginalised in Indonesian literature history. The paper aimed to identify the system of exclusion or prohibition, restrictions to discourse and genealogical aesthetics of Islamic children’s literature. The data utilised were various discourses available in Indonesian literature, aesthetics in the history of the literature mentioned, Indonesian literary experts and critics’ opinions, and different information related to the topic. Data interpretation was executed based on the strategy introduced by Michel Foucault on discourse and power. Results showed that the discourse of Islamic literary aesthetics was deliberately eliminated during the New Order era because it was believed to be a part of the right-wing political power apparatus. That exclusion was carried out with restrictions and prohibitions by highlighting the aesthetics of development and modernity as the dominant aesthetic discourse in Indonesian literature, such as universal humanism. The history of aesthetic discourse in Islamic literature, including Islamic children’s literature, appeared significantly during the Post-Reformation era due to the New Order’s collapse. Hence aesthetic discourses that emerged afterwards were highly diverse and on par with other genres. Keywords: Islamic literary aesthetic discourse, children’s literature, Indonesian literary history.
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