Today, 'transnational ideology' is much assumed as a threat for Indonesian local wisdom. Then, how can local wisdom survive amid the spread of transnational ideology? In essence, current recognized Indonesian religions, even coming from outside Nusantara, are well received because of their interaction with local conditions. These religions open, understand, and accommodate local conditions in order to conform to their teachings. The key point of religious life in Indonesia is the spectrum of its understanding with local wisdom. This paper describes the interaction between local wisdom and transnational ideology in Indonesia and how Pancasila should function in this condition. The first part of this paper describes local wisdom as a cultural product and its habitual manifestations. Second, explanations of transnational ideology and its relations to religions in Indonesia. Third, Pancasila is a reflection of local Indonesian wisdom and a path of interaction with any party, including transnational ideologies that are not yet understood. Fourth, conclusion that explains Pancasila as a form of nation-state presence that provides further understanding for local wisdom towards transnational ideology. This condition may happen as long as the spirit of mutual understanding becomes the basis for every interaction that may come.
Literature is colored with gender studies that emphasize female struggle through social construction. The understandings widen from equalities between male and female to how woman should define her self-identity. Identity through gender is not static at all, but dynamic through its process as examined by Judith Butler through her concept of gender performativity. A Respectable Woman is Kate Chopin’s short story that tells Mrs. Baroda who is disturbed with the presence of her husband’s friend, Gouvernail, at her home. She is tempted by him but she realizes that and leaves home. She returns home and speaks to her husband, Gaston that she has made up her mind and be ready if his friend will stay over again. Then, how is gender performativity asserted on Kate Chopin’s A Respectable Woman? Through qualitative method on cultural studies, this writing underlines the wife’s firm state for not being tempted as her own self-definition. It becomes usual for a woman to fall to other man, but the wife thinks differently. She is aware of being tempted and she avoids it. Her identity is not defined by common ideas or dictated by male dominations. She is herself with her own determination by being so earnest. In conclusion, the wife’s resolution to step back, to think, and to return to her husband is her approach to define her identity. This is in line with gender performativity that is stated in line with Chopin’s focus on female subjectivity.
Purpose: The purpose of this research is to analyze how Islam Nusantara may contribute to contemporary character empowerment in today’s globalization era. Research methodology: This research uses textual studies in order to assert the interaction between Islam Nusantara and contemporary character empowerment. Results: The results of this study assess local values as reflected in Islam Nusantara could enrich human and cultural tolerance as the main ideas of character empowerment. Limitations: This study explains how globalization, Islam Nusantara, and contemporary character empowerment may work together today in Indonesia. Any other aspect such as different times, places, and themes should not be concerned. Contribution: Analyses in this study may enrich social and humanitarian understanding about local Islamic culture in Indonesia, horizons of globalization, and perspectives of contemporary character empowerment. Keywords: Character empowerment, Globalization, Industrial revolution 4.0, Islam Nusantara, Technological advancement
After being called the UN's, COVID-19 has become a global common enemy today. The escalation of the pandemic has been responded to nationally, regionally, as well as globally. However, the efforts of the United Nations as the most significant international organization are interpreted differently at the regional and national levels. That way, there will be a gap in understanding between the handling of COVID-19 at the global, regional, and national levels. Therefore, this paper discusses further how the COVID-19 as a common global enemy is reflected in regional and national actions against this pandemic? The global eclectic theory is explored to explain how global concepts relate to more specific concepts. Comparing the COVID-19 handling policies in ASEAN, SAARC, and the EU is needed to deeply explain the differences in handling the outbreak in each region. The result shows that common enemies do not automatically reflect joint regional action. National interest is still challenging to consolidate at the regional, furthermore global level. Moreover, cultural differences between countries cannot be reduced quickly in global matters.
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