Ijss Full 2018 No 10

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Indonesian Journal of Social Sciences Volume 10 No. 1, January-June 2018
Table of Content
Human rights struggle:

Protection towards the displaced persons in South Sudan
Wandi Abbas, &Tria Anggita Umaya………………………………………………………...1-6
Interpersonal communication instructor and aviation cadets

Novina Natalia Wongso, R Ayu Erni Jusnita, &Daniel Susilo………………………………..7-10
Social science revitalizationin Indonesia

Adam Amin Bahar…………………………………………………………………………....11-14
The discourse of Indonesian Islam in Kompas and Jawa Pos daily newspaper
Makrom Ubaid……………………………………………………………………….15-26
The meaning of smoking for lecturers

EndahWahyuningsih……………………………………………………………………...…..27-32
Indonesian Journal of Social Sciences Volume 10 No. 1, January-June 2018, page 1-6
Human Rights Struggle:

Protection towards the Displaced Persons in South Sudan
Wandi Abbas, & Tria Anggita Umayana
International Affairs, FISIP (The Faculty of Politics and Social Science) West Sulawesi University,
Majene
Magister of International Affairs, FISIP Airlangga University, Surabaya
Address: Dharmawangsa Dalam, Surabaya Indonesia 60286
E-mail: wandiabbas13@gmail.com, teria_anggietha@yahoo.com
Abstract
The Human Rights have already been ratified by almost all countries in the world; however, in the improvement,
many human rights problems often happen to many people in many countries like in South Sudan. Displaced
persons that happen in South Sudan are proofs that the attention to the human rights is very little, especially
towards their safety to keep on living. The focus of this research is to see the existence of the human rights
principles towards the civil society movement who become the victims of the interests, i.e. analyzing the
displaced person issues with qualitative method in the form of literature study. The human rights violation
happened in South Sudan; one of the reasons is because the condition and the internal stability of the country are
not safe due to the conflicts of interests that make the civil society become the main victims. The biggest impact
from those conflicts is causing the people displacement to move to the safer places. It is supposed to be the
responsibility of the country to be present and to protect; however, it still becomes the most difficult thing to do
since the conflicts that happened make the country get involved.
Keywords: human rights violation, displaced person, South Sudan
Introduction
The human rights’ problems have become the attention of the international worldwide especially
after the World War II. The human right approach is a conceptual framework to reach the human
development normatively based on the human rights international standards and the operational
actions directed to develop and protect the human rights. It has function to analyze the gap
located in the center of the development problems and to fix the discriminated practices and
unfair distribution from the power that inhibit the development progress. Human right is a right
that sticks on every human, whatever the citizenship, the place of living, the gender, the nation
and the race, the skin color, the religion, the language, or the other status are. We all have the
right of the human rights without any discrimination. These rights are related to each other and
cannot be divided (Ohchr.org 2017)
The universality principle of the human rights is the international human right legal foundation.
This principle was emphasized for the first time in the Universal Declaration about the human
rights in 1948, and it was repeated in many various conventions, declaration, and resolution of
international human right. The world conference about Human Rights in 1993, for example,
noted that it was the duties of countries to promote and protect all human rights and basic
freedom, aside from the systems of politics, economy and their cultures. Almost all countries
have already ratified four or more core agreement of the human right that reflect the agreement
of the countries that create the legal obligation for them and give concrete expression to the
universalities.
The displaced person terminology describes a situation where an individual or groups are forced
or have obligation to go and live far away from their house or their place of living; however,
they are still under the border of their own countries. The displaced person usually happens in
1
Abbas et al.: Human Rights Struggle: Protection towards the Displaced Persons in South Sudan
facing the weapon conflict, persecution, situation of wide range violation. There are two
determinant elements to decide in identifying who a displaced person is. First, Coercive
movement characters or coincident movement namely it is a movement caused by weapon
conflict, violation, disaster, or some kind of it with the fact that such kind of
displacement/movement happens in the border of their own country. The second, th e element
that is widely understood, it refers to the places where the people move to find protection, and it
also fulfilled if for example those people who lost their houses must transit through the area of
the neighboring countries to get an access to the safe places in their own countries. The first time
leaving for abroad and then coming back willingly or coincidently coming back to their own
countries, they cannot return to their home or to their previous home town (CSR 2016).
Africa has much more internal refugees than the original refugees, there are almost five times as
many as the original refugees. Until the end of 2010, there are around 2 million refugees in the
Sub – Sahara, Africa; meanwhile the exact number of refugees is around 11 millions. H owever,
there is a 60 year convention about refugees and the united nation Organization that dedicates to
protect and help the refugees, the suitable systems to handle the internal movement is much
weaker. Guiding Principles on Internal Displacement; is committed widely as the normative
framework that is applied for those refugees and even though the principles are taken from the
binding International Law, those principles are not the legally binding instrument. There are not
United Nation (UN) departments that handle the refugees’ needs (although the improvement has
already been reached in some recent years in giving the responsibility towards the displaced
persons to the United Nation existing Departments). On the contrary, it is the national
government responsibility to protect and help them who are displaced in the areas of their
country’s borders (Ferris 2012).
Method
This research used the qualitative research method; it explains the problem gotten from the
library. The researcher manages the data related to the research theme from many various books,
news media and from the various previous researches in the forms of journal. Besides that, to
strengthen the analysis, the researcher refers to various national and international instruments
related to the global health issues like regulation, declaration, and others.
The Research Result and Discussion

Displaced Person and the human rights in South Sudan
South Sudan is independent in 2011 as the new country in the world, and one of the countries
that does not develop. After almost 40 years there are wars between the Sudan government and
the south rebels, South Sudan chose a referendum in January 2011 to separate from Sudan. More
than 2,5 million people were killed in the civil war and around 4.5 million peo ple evacuated.
South Sudan became destroyed due to the conflict that inhibited the basic infrastructure
development, the human capital, and the formal civil institution. The problems of the huge
human needs keep continuing after the independence, without regarding the rich natural
resources, including the oil source in which Sudan has produced 75% from the oil production, it
is still separated. South Sudan got the biggest humanitarian help (assistance) in the world in
2013, the needs of the comparative stability period has grown substantially (CSR 2016).
In December 2013, the politics tension among the leaders of South Sudan exploded in the
violation. The politic conflict that triggered the crisis was not due to the ethnical identity, but it
overlapped with the ethnical and political complaints that existed before; and it triggered the
2
weapon clash and the ethnic killing which was targeted in the capital city Juba and out of that
areas. The President Salva Kiir accused his ex vice president Riek Machar who planned the coup
d’état, a demand that was denied by Machar. On the first days of the conflict in Juba, hundreds
of civil people died in the attack that was reported to target the Machar ethnical group, Nuer.
The revenge done by Noer towards the Kiir ethnical group, Dinka, was followed and the
violation in return spread out. Machar, with the support from some senior military commanders
Nuer, then, announced the rebellion. The conflict between the government troops and the loyal
militia to the Presiden Kiir and the troops who were in line with Machar triggered the mass
evacuation (CSR 2016).
South Sudan, beside Syria, Iraq, and Yemen, right now is classified by the United Nation as one
of the fourth highest humanity emergency in the world and the only country i n Africa. The
United nation predicted that at least 50,000 people were killed since the conflict started,
however; there was no death number that can be predicted. More than 2.7 million people were
evacuated since December 2013, at least 1,7 million people became the internal refugees in
September 2016. The clash happened in July and the insecurity increasing outside of Juba had
already triggered the new waves. People had already escaped to the neighboring countries
Uganda in the early of July. Many of them arrived in Uganda which is 90% of them were women
and children who reported that they got a threat from the armed perpetrators when they escaped,
including killing, rapes, looting, and child kidnapping (CSR 2016).
Wars and the displacement cause the effect that worsens the human needs in the countries that
have already had an indicator of the lowest human development in the world. The conflict
disturbed the farming cycles, the gazing patterns, and the trading routes, and the local markets
that were destroyed. Many refugees lost their jobs when they left their home. The food prices
have increased significantly since the war in July; therefore, many people cannot fulfill their
basic needs. The annual inflation increased into 730% in August 2016, with the food costs
increased almost 850%. Looting happened repeatedly on the help (assistance) stocks that blocked
the institutions which wanted to do the pre-posting the supply in many areas, and the logistic
challenge and the continuous restlessness required the food sending become very expensive
because it was done through the air. The robbery in the main warehouse of the World Food
Program in Juba reported by the government troops in the battle in July caused the loss of 4,500
ton metric of food that could give food to 220,000 people for a month. The UN predicted that
more than a half countries need the human help (assistance) and more than 4.8 million people –
around 40% of the people – had hunger problem that threatened their life. By the time the
harvest started in August, the marginal repair and the food security are expected to happen soon;
however, the level of hunger had never happened before; with some parts of the country had
faced the hunger condition, hunger may possibly happen (FAO 2016).
Besides that, South Sudan crisis could have destabilization effect on the wider areas, some areas
got the severe drought and lack of food after the continuous gaga rainy season and the health
sector had troubles. Since December 2013, 106 health facilities were closed; me anwhile many
other facilities were looted or destroyed. With more than 2 million cases and 558 deaths, malaria
was the main cause of the death and the diseases in 2016. South Sudan also continued to have
the longest cholera plague in the last recent years, with 3962 cases including 75 deaths since
June 2016. There were also many measles, in which they really threatened the children under
five years old, especially when they got malnutrition (FAO 2016).
The United Nation Human Right Commission confirmed that the attack targeted by the
government and the opposition troops towards the civilians, and the United Nation personnel
during the conflict in South Sudan, could be considered as a war crime or crime towards the
humanities. The United nation mission in the South Sudan Republic (UNMISS) reported that
from the beginning the violence, the human right violation and the huge legal humanity violation
3
happened in a very big scale. Civilian are not only trapped in the violence, but they are also
often directly targeted along with the ethnical line. Hospitals, religious places, the aids (helps),
and the United Nation base had already been attacked. UNMIS reported that the scale, intensity,
and the severity level of the violation increased at the same time as the conf lict continued. The
mission created special worry with the new violence patterns in 2015 in which all villages and
the food supply were destroyed, with the real main purpose to pull the civilian out of their living
in that area.
UNICEF has already predicted that 16.000 children have been recruited to be soldiers during the
war period. According to the Human Rights Watch, during the time, the majority of them was
related to the society power, UNICEF warned that in August 2016 there would be a new surge in
recruiting the children that might happen soon, and special attention from the government was
really needed. UNICEF reported that more than 650 children had been recruited since the early
of 2016. It was also reported that children were killed in the targeted at tack. Sexual violence
related to the conflict was also reported, it was commonly targeted to happen to other ethnics.
The UN Panel of Expert formed based on the Security Council Resolution 2206 has found that
all parties in those conflicts already targeted the civilian as the part of their military strategy.
United Nation documented 217 sexual violence cases done by the government soldiers in July
2016 in Juba itself.
The responds from the international world

Since the end of the cold war, United Nation facilitated the domestic responds towards the
displaced person through the human aids given by the special institutions, but it was also done
by indentifying the international legal law that manages all countries’ responds related to the
migration (transfer). Dr. Francis Deng, was appointed in 1992 with a mandate to arrange the
international standard that manages the normative work framework to handle displaced person.
Guiding Principles on Internal Displacement was produced and presented through UN
Commission on Human Rights in 1998. The principles reflect and suit the international human
rights law and the international humanities law and they state the relevant warranty for the
refugees written in details in this law (Williams 2008).
Since it was legalized, the Guiding Principles has almost got a universal admittance as a
normative starting point to handle the displaced persons. The head of the state and the
government who gathered in September 2005 in New York for the World KTI (High Level
Committee) admitted those principles as the international framework with an important purpose
to protect the people who lost their homes. An endorsement was announced by the general
Assembly many times in the regional levels, the security pact, Stability and Development in the
area of Great Lakes of Africa covered a protocol that required the countries that signed the
principles to pass the national regulation to put the Guiding Principles in their law framework.
The other regional organizations, including Africa Unions, Organization of American States, and
Council of Europe had already asked their country members to use Guiding Principles and
combined it in their regulations and their national policies. (Williams 2008)
Related to the responsibility of the states that get the displaced person impacts, Guiding
Principles covers two main principles: the first, the sovereignty does not only involve the right
of every country to run its own business, but it also has duties and main responsibilities to give
protection and aids (helps) without any discrimination to the citizens, including the internal
refugees based on the human rights law and international humanities. The second, meanwhile
the refugees from their own country still have the rights to get protection fully towards the rights
provided for the citizens in general; migration/transfer causes certain vulnerability to the party
that gets the impacts. Therefore; and to ensure that those refugees do not lose their rights, the
4
countries require to give an action to protect and help the refugees based on the vulnerability to
ensure that the refugees get the same treatment as the other citizens who are not refugees.
(Williams 2008)
Guiding Principles explains in details about the warranty provided for the internal refugees that
must be given to them both to prevent the arbitrary displacement/transfer and to reduce and to
end it if it happens. They cover all steps of displacement, including the actions of protection to
the evacuation, protection during the displacement, and the relevant rights in the phase of the
post displacement during the return or the other durable solution that might possibly happen.
Besides that, the Guiding Principles states the standards related to the delivering of the humanity
aids (helps). Guiding Principles is based on the human rights standards and the existed humanity
laws. It reflects the existed regulation and explains how to apply the regulations towards the
displaced person; it is intended to create the new responsibilities. This approach has faci litated
the fast international acceptance towards Guiding Principles, as it is reflected in the application
that has become common in the domestic order of the countries that get the impact of the
displaced person (Williams 2008)
The problems happened in South Sudan have already given the attention to the international
world. Since the crisis that happened in 2013, many countries and the international institutions
have taken a part to help to solve the conflicts that happen and to help the civilians’ refuge es
who become the victims of the conflict. The country that involves is: United States, United
States is the biggest donor for the bilateral humanity that allocate almost $ 1 ,9 billion for the
emergency help since the conflict started. The cost estimation that is estimated the United Nation
to respond the humanity partner towards the needs that are mostly threatened in 2016 was $ 1.3
billion, and until now they are still lack of fund.
Besides that, the aids (help) from other countries are also given to South Sudan, they are from
Australia, Belgium, Canada, Denmark, Germany, Irish, Italy, Luxemburg, Dutch, Norway, the
Republic of Korea, Sweden, Swiss, England through the program of South Sudan Humanitarian
Fund (SSHF) with the total help as much as US $ 81.3 million in 2016 ((Unocha.org2017). Then,
the involvement of the Africa Union, it did the effort to reconcile two parties by initiating the
signing the peace agreement in August 26 2015 and the United nation involvement in keeping
the safety of the refugees of the attack from the conflict parties. Besides that, Europe Union also
sent the help to South Sudan as much as €423 million in 2017 to handle the humanity crisis that
is getting worse. The fund support is used to give food help, health and nutrition, water,
sanitation and cleanliness, education and the protection for the vulnerable citizens. ( ec.europa.eu
2017).
Conclusion
The problems related to Human Rights that happened in many countries especially Africa has become
an international world attention. It is because the Human Rights are the basic rights that must be
protected and become the responsibilities that have already been admitted together. Displaced person
that happened in Africa especially happened in South Sudan is an issue that the problems happened to
the Human Rights Violation, the violation has already been started since they had not become displaced
persons. Efforts to protect the displaced persons in South Sudan have been done by many countries;
both with the bilateral ways and the aids/helps from the international institutions. Many various
international institutions that get involved in handling the displaced person issues, like the United
Nation Organization, Africa Union, Europe Board. From those conditions, we can see that the
globalization existence becomes one of the ways that can solve various issues especially Human Rights
problems that happen to the displaced person in South Sudan.
5
References
Blanchard PL (2016) Conflict in South Sudan and the Challenges Ahead, Congressional Research
Service: Specialist in African Affairs. Accessed on 28 May 2017 from
https://fas.org/sgp/crs/row/R43344.pdf.
European Civil Protection and Humanitarian Aid operation (2017) South Sudan Crisis. Accessed on 29
May 2017 from http://ec.europa.eu/echo/files/aid/countries/factsheets/south-sudan_en.pdf.
Ferri E (2012) Internal Displacement in Africa: An Overview of Trends and Opportunities Presentation
at the Ethiopian Community Development Council Annual Conference “African Refugee and
Immigrant Lives: Conflict, Consequences, and Contributions”, Brookings-LSE Project on
Internal Displacement.
Martin SJ (2016) Introduction To The Root Causes Of South Sudan Conflict, Violations and Ways
Forwards. Accessed on 28 May 2017 from http://nyamile.com/2016/09/12/introduction-to-
the-root-causes-of-south-sudan-conflict-violations-and-ways-forwards/
United Nations Office for the Coordination of Humanitarian Affairs (2017) South Sudan Humanitarian
Fund Overview. Accessed on 28 May 2017 from http://www.unocha.org/south-
sudan/common-humanitarian-fund.
United Nations High Commissioner for Human Rights. What are Human Rights. Accessed on 29 May
2017 from http://www.ohchr.org/EN/Issues/Pages/WhatareHumanRights.aspx.
Waal DA (2016) Understanding the Roots of Conflict in South Sudan. Accessed on 27 May 2017
from https://www.cfr.org/interview/understanding-roots-conflict-south-sudan.
Williams E, Ferris E & Koser K (2008) Protecting Internally Displaced persons: A Manual for Law and
Policymakers, Brookings Institution University of Bern: Project on Internal Displacement.
6
Interpersonal Communication Instructor & Aviation Cadets

Novina Natalia Wongso, R Ayu Erni Jusnita, & Daniel Susilo
Faculty of Communication Science, Dr. Soetomo University Surabaya
Address: Semolowaru 84 Surabaya 60118 Indonesia
E-mail: ernie.ayuk@ymail.com
Abstract
The background of this research is a new teaching method presented by Institutions of Flight Training
Indonesia Unitomo Surabaya. The teaching methods provided by the instructor are not only educational but also
give the values forming the character and purpose of life. This is qualitative research which collects the data by
observation and in dept interview to the key informants and informants. The result of this study is that by
Education – Train – Serving learning method, graduates are expected to be better understand the meaning of
service and facing the passengers. However it cannot be separated from the discipline because discipline is the
beginning formation of character and personality. Discipline is related to all good aspects such as time,
appearance, social interactions, knowledge and spiritual. All of those aspects, as far as possible will be reaching
by cadets during their education at the institution, because they are the quality standards which are required by
work places. Cadets also participate in education activities which the quality of all aspects, including instructors
and materials given, are maintained. The purpose of this study is to know the interpersonal communication
between instructors and cadets.
Keywords: communication, interpersonal, teaching method
Introduction
In the modern and advance era, it is clear that course educators have to improve the way they teach.
Teachers and parents can no longer use the ancient ways because they need to abreast the times to
educate a child or adolescent. Nowadays, teens already more advanced than parents, especially in
terms of gadgets, internet, applications, or the association. Teenagers know better of what the current
trend is. Parents and educators are expected to be offset to the pattern of educating by providing
views of what good and bad are. Parents also have to give responsibilities and consistency in order to
face the numerous challenges and problems out there. The education could not use doctrine, threat,
or a blow anymore because they are violence. Parents should not exemplify the violence to the
children or teenagers.
Finding problems in relationships especially among students, Indonesia Surabaya Institute of
Aviation collaborates with the University Dr. Soetomo (Unitomo) to do a research. This institution
uses communication techniques in educating instead of using aviation education. The purpose of that
technique is to establish discipline and to achieve goals and ideals, through interpersonal
communication. It uses the learning method which is appropriate with the vision and mission of the
Institute of Aviation LPPPI named Educational and Training Service.
In addition of using Verbal communication, LPPPI Flights Unitomo Surabaya also uses the method
of Non-Verbal communication. It is the action that affects the Youth Psychological of cadets.
Learning, which is related to interpersonal communication to form a discipline, is usually carried out
in a formal and informal atmosphere. The purpose is to make sure that the class of cadets checks the
completeness of institutions attributes ranging from head to toe. The class should begin by praying
and greeting to the instructor. They are taught to be discipline and are not allowed to use mobile
phone (HP) or other objects which are associated with gadgets. The lesson begins promptly at 8:00
am and cadets who are late will be penalized in the form of academic verbal warning.
7
Wongso et al.: Interpersonal Communication Instructor and Aviation Cadets
Research Methods
The researchers collect the data by interviewing the key informant who are instructors and the
informants who are students. Key informants or main resource persons are those who know and have
a variety of basic information required in the study (Suyanto, 2006: 172). The key informants of In
this study were Mr. Miharto Narto, The Director of the institute; Mrs. Ennyanta, The Instructor of
LPPI Air Ticketing Domestic & International Rates; Mrs. Liliana Dinata, The Instructor of LPPPI
Air Ticketing cost; Mr. Subhan, The Instructor of LPPPI General English; Mr. Rokhy, the Instructor
of General English. The informant from the students were Abdul Kadir Harun, cadets in Department
of Transport Management Air Force 2016 - 2017 from Gorontalo; Ilham Aditya Wibisono, cadets in
Department of Transport Management Air Force 2016 – 2017 from Toili – Central Sulawesi;
Hassanuddin, cadets in Department of Transportation Management Air Force 2016 – 2017 from Toli
– Toli Central Sulawesi; Ayu Rinjani, Taruni in Department of Transportation Management Air
Force 2016 – 2017 from Jember; Rina Santika, Taruni in Department of Transportation Management
Air Force 2016 – 2017 from Toili – Central Sulawesi.
This research is using the descriptive qualitative approach, which contains pictures of the
observations, and conversations. This study contains relevant events and experiences which are
found, seen and recorded completely and objectively (Moleong, 2008, p: 211). This research
attempts to describes and represent the holistic phenomenon through deeply data collection. This is
descriptive research which aims to describe and to summarize the different conditions, the different
situations or variables that arise in the community. The object of research itself is pulled to the
surface as a feature or a picture of the condition, situation, or specific variables (Bungin, 2001:48).
The data were collected by: Observation, Interview and Documentation.
The unit of analysis in this paper is the data from interviewing the cadets of Institute for Training
flights Indonesia Unitomo Surabaya (Surabaya Flight LPPPI). The method of collecting data is by
an interview techniques which is consist of interpersonal communication questions. The interviewers
sincerely ask about the effectiveness of teaching in the classroom using direct interaction by the
advisory.
Interpersonal communication is needed to regulate manners of interaction between humans because
good interpersonal communication will provide a direct influence on the structure of a person's life.
The importance of inter-personal communication channels, such as the communicator, is that the
communicant is complete. Communicators are able to understand the psychological communication
which was dealing. Interpersonal communication is known more effective in persuading other
person, without using media in conveying the message. It also can immediately see the reaction of
the other person. Interpersonal communication is often done by everyone who are in touch with the
wider community.
Result and Discussion

Discipline is a condition that is created and formed through a process of a series of behavior that
shows the values of obedience, obedience, loyalty, regularity and order. Discipline in the educational
process is necessary because it is not only to maintain the atmosphere of learning and teaching and
running smoothly, but also to create a strong personal for everyone. Discipline which is related to the
respect of compliance and adherence to a person or group of people against the norms and
regulations in force, both written and unwritten.
Discipline is formed and evolved through training and education to form awareness and confidence
to the students. The students are expected to be able to perform tasks without coercion. Discipline is
a condition that is created and formed through a series of behavior process that indicates the values
of obedience, obedience, loyalty, regularity and or order. The task is no longer a burden because it
8
was part of students’ attitudes or actions. However, on the contrary of discipline would also
burdening students because they have to so some activities which are not as usual.
Some instructors who have been joined LPPPI for a long time feel comfortable and enjoy the
teaching techniques related to nature protection and guiding cadets. They are not only teaching but
also could be a place for cadets to vent their feelings. A good communication without nurture will
make the students feel comfortable. They will have courage to say what their problems are.
Generally students' problems are related to their lesson, climate, and also new culture.
Students need attention trough personal communication because they want to share their feelings and
problems because they need a solution. By sharing their feelings, other students will have empathy to
help. Feelings help is contagious and can increase environmental sensitivity. All social beings need
each other, including cadets. They need support to solve their problems which are related to difficult
lessons and job vacancies. Students help each other to understand some difficult materials and
seniors will help them to find work places
On the other hand, when the students decided to be cadets they have to be struggle because they have
to make their own decisions, never give up and focus on their future. They have to be more
independent because they are far from their parents. Students also have the same position, facilities
and rights to learn regardless their status, wealth and physical appearance.
Picture. 1
Learning activity
The atmosphere of learning in the class room is active. Instructors teach cadets and determine
whether cadets understand the material presented or not. The instructors are obligated to make the
classroom atmosphere be active and not boring.
This study will describe the 5 general qualities that occur in the classroom, namely openness,
empathy, supportiveness, positive attitude and equality. Openness is the first step of learning because
the instructors will able to recognize the weakness and strength of the students. The purpose of the
openness is to avoid the misunderstanding, especially because mostly the instructors are from Java
and the students are from other islands. The instructors also observe the behavior of the students not
only in the classroom but also outside the class. When a student does not look good, then the
instructors will ask to the student about his/her problems. The instructors will try to solve the
problems to show their empathy.
Building empathy is the beginning of building trust in the learning process and the students’
perception as well. Students put together even though they different backgrounds and cultures. The
institution hopes they will cultivate their empathy to all people from different backgrounds because
they will work where there are many people from different backgrounds too. Sense of empathy is
needed to be accepted in their work place.
9
Wongso et al.: Interpersonal Communication Instructor and Aviation Cadets
Students who have empathy will support each other. Supportiveness is formed by listen to the
complaint, desires, expectations and motivation of students. In order to form the supportiveness, the
instructors also exemplify the students to be discipline. The instructors always be on time and
prepared materials well. Students who are not discipline will receive some punishments, for example
when they use their phone at school hours or when they are late to collect their tasks. Students claim
they receive support by doing their duties and punishments.
Positiveness will be created during the class. The Instructors is not only as a provider of materials but
also as a provider of solutions. They avoid blaming students during the counseling process in the
classroom. Instructors are part of the problems which are faced by the students because those
problems are generally associated with the material and the personal issues. Instructors need to make
some jokes while teaching. Instructors also have to provide questions which are relevant to their
materials. They should provide the latest information and give tasks. When there are tasks which are
too difficult, it will be discussed together in the classroom. Instructors always make sure that all
students understand the material. Students who are active and motivate others will receive praises.
To establish the equality, students have an equal standing not only in the campus but also outside the
campus. They have the same rights to learn and have to abide by the rules. They receive the same
motivations, the same relations and the same intention on studying in order to avoid the
discrimination. All students also have to be discipline and responsible. Equality also can be
established by exemplifying the students about giving their best for every task. Especially the
Instructors can guide the students to believe in God and have a life motivation.
Conclusion
The conclusion of this study shows that discipline is the most important attitude in LPPI Unitomo
Surabaya. This institution teaches the discipline’s attitude through the interpersonal communication
which has 5 components. The components are openness, empathy, supportiveness, positive attitude
and equality. Those 5 components are the components which are needed at the work place and in
social life. The instructors observe the students not only in the classroom but also outside the
classroom to make sure the students are in a good condition. The instructors also help the students to
solve their problems and instill trust in god.
References
Hadianti G (2008) Jurnal Pendidikan Universitas 2(1): 1 – 8. https:// www.journal.uniga.ac.id.
Harapan E & Syarwani A (2014) Komunikasi Antarpribadi: Perilaku Insani Dalam Organisasi
Pendidik. Jakarta: PT. Raja Grafindo Persada. 1(1)
Jalaluddin R (2012) Psikologi Komunikasi. Bandung: PT. REMAJA ROSDAKARYA.
Riswandi (2014) Psikologi Komunikasi. Edisi Pertama Yogyakarta: Graha Ilmu.
Sarlito SW (2002) Psikologi Remaja. Jakarta: PT Raja Grafindo Persada.
Supratiknya (1995) Komunikasi Antarpribadi Tinjauan Psikologis. Yogyakarta: Kanisius (Anggota
IKAPI).
Suranto A (2011) Komunikasi Interpersonal. Yogyakarta: Graha Ilmu.
10
Social Science Revitalization in Indonesia
Adam Amin Bahar

Faculty of Social and Political Science Universitas Airlangga
Address: Jalan dharmawangsa Dalam Surabaya, East Java
E-mail: adamaminbahar@yahoo.co.id
Abstract
The first time Social Science in Indonesia appeared in the 19th century oriented more to the applied matters or to the
problem solving rather than the science development. Indologie is the name of science that discuss about the cultural
social that it carries and it was taught to the administrators and the practitioners. Indigenization of the social science
started from the opinion that by developing the concept, assumption and theory from the social phenomena in
Indonesia. Unfortunately, social and reality phenomena in Indonesia are different from the social reality and
phenomena from other countries’. This article is divided into three parts. The first, it describes the genealogy of the
social science. The second, it sees the importance of historical, comparative and theoretical ability and philosophy
ability in improving and empowering the social science. The third, it describes the theoretical and practical
implication from various knowledge in developing and empowering the social science in Indonesia.
Keywords: social science, indigenization, revitalization.
Background
In the last few recent decades, the social science development has become an important attention and
it was debated widely by the social scientists in Indonesia (Soemantri 2005, Alatas 1993 & Alatas
2001). Practically, the background of this matter is the inability of the social science to answer the
problems faced by the society and the nation. The social science’s entrapment and dependency on the
concept, theory and assumption developed by Western are considered as one of the causes.
Theoretically social science in Indonesia is considered/judged not able to produce theories with high
abstraction levels born from the Indonesian social phenomena (Alatas 2001 & Soemantri 2005).
Facing those problems, people give various reactions. One of the reactions that get enough attention
is an effort to improve the social science which was born from the reality and social phenomena in
Indonesia or we call it the social science indigenization (Kleden 1987, Alatas 2001 & Soemantri
20015).
The social science indigenization comes from the opinion that by developing the concept, assumption
and theory that are from the social phenomena in Indonesia, the social science will have ability to
produce theory with certain high abstraction levels (high) that can compete with the social theories in
the world and it also can empower the theory to solve social problems in Indonesia. In a simple way,
the social science indigenization comes from the assumption that Indonesia is unique. The
Indonesian reality and social phenomena are different from other countries’, therefore; the theoretical
approach, assumption and the social science concept developed by Western are considered not
relevant with the situation in Indonesia; therefore, practically it cannot answer the social problems in
Indonesia (Kleden 1987 & Alatas 2001).
This article comes from the assumption that is different from the previous assumption. The first, the
problem that the social science is not an applied science is not suitable for Indonesia. In the mid 20th
century, some western social scientists gave an attention to an issue that the social science was not an
applied science in the western society. In 1979 Linblom and Cohen wrote a book entitled “Useable
knowledge” as a respond towards many criticisms given to the social science (Lindblom & Cohen
11
Bahar: Social Science Revitalization in Indonesia
1979). In America, the disappointment towards the social science could be seen from the failure of
the Great Society program released by President Lundon B Johnson in 1964-1965. Johnson believed
that if America could land someone on the moon, the same skill could be used to handle the poverty
problem and the racial imbalance in America. Unfortunately, the program that involved many
scientists was considered to be failed to reach the goals expected/promised before. (Fischer 2003).
The second, colonialism and globalization have produced the world order that has characteristic of
‘uniformity’. The modernization phenomena in the third world including Indonesia cannot be
separated from the global influences (Colombijn & Comte 2015). However, it needs to be
highlighted that this article does not say that the social phenomena in Indonesia are fully the same as
the social phenomena in the other countries. On the contrary, this article has opinion that every social
problem has its own uniqueness.
It was started with those problems; this article aims to revitalize the social science in Indonesia. This
article is divided into three parts. The first, it describes the genealogy of the social science. The
second, it sees the importance of historical, comparative and theoretical ability and philosophy
ability to develop and empower the social science. The third, it describes the theoretical and practical
implication from various knowledge in developing and empowering the social science in Indonesia.
The direction and the study of the social science

The study on the history of the Social Science has often been done. Generally, the social science was
born along with the social transformation that happened to Europe and America in the 19th century
and in the early 20th century; the social science was born to increase the knowledge about society
and politics, the big events like the enlightenment era, American and French Revolution, Industrial
Revolution, Revolutionary Movement, gave the impact on the society transformation from the
traditional form to the modern one (Wagner , Weiss, et al. 1991, Wagner 2001, Best 2003). The
transformation made the ‘new world’ and new social reality born. The social science from very
beginning appeared as a means to understand the effect of the problem appeared from that
transformation (Wagner 2001 & Porter 2003). The issue related to the society rationalization,
development, capitalism, national economy development, advanced technology, the appearance of
the representative institution and the other social transformation becomes the main focus of the social
science (Wagner, Weiss, et al.1991).
The intellectual tradition of the social science from the beginning did not only have purpose to
understand and explain the transformation effect. The social science also takes part in the social
transformation process. Based on the definition, the social science is also directed to contribute to the
social problem solutions from the social transformation results. (Wagner, et al. 1991). The purpose
cannot be separated from the birth of the social science that is the development of the morality and
politics philosophy directed to the more objective knowledge. (Porter 2003)
During the development, the character of the social science has gotten a lot of criticism. Social
science is considered not able to give answers to social problems. Its theories are less applicable and
the result is not comprehensive. In the policy levels, the problems appeared are like: the study that is
delivered was not complex in terms that the study is trapped by one subject and certain theory,
recommendation given is against to or not in line with the value from the policy makers, therefore;
its recommendation is not used maximally. The other problem is related to the study result of the
social science and the society’s needs. Finally, the role of the social science in the application is
considered to be failed by most scientists.
Those criticisms were responded with various opinions by the social scientists. Some social scientists
had some arguments that the criticisms had purposes as social criticism by stimulating the debate in
the politics process. On the other hand, the supporters had arguments that the social science had
12
purposes to solve socials problems. (Fisher 1998). However, the problems that often appeared are
like inaccuracy in the problem analysis due to the less contextual knowledge and its history, the less
comparative knowledge to see the same problem in the other countries, and due to the global
influence towards a problem that makes the social science failed to give the answers on the existed
social problems.
In general, during the social science development, those criticisms make the new thoughts born. At
least there are three directions of the social science to handle those various criticisms. The first, on
the level with the low abstraction, the social scientist demands that the contextual study is required to
be deeper, the global and the historical comparative study to be more comprehensive. The second,
the birth of the social science subject has more multi subjects or the social science should be related
to each other. As an example, the policy science is the science which develops very well and gives
the good responds towards those problems. Science that has multi disciplines has orientation on the
problems, and values. The third, in the level of philosophy, the social science is demanded a change
on the philosophy, ontology, epistemology and social science methodology as well.
Historical knowledge, comparative

Social science is not a common science. This is something that we have to understand, explaining and
giving the solution on the social problems are very complex, and social science demands the learners
and practitioners to have wide and deep insights. If they do not do like that, they cannot give great
contribution to develop the science moreover the wide society. Narrow thoughts will only produce
stupidity and shallowness in contributing the ideas and solution to the society.
At least, there are three important basic knowledges needed in trying to revitalize the social science.
The first is historical knowledge or contextual knowledge. The knowledge has relationship with the
historical insights including the social context in which the social scientists are there or where the study
takes place. The social science indigenization that has become as a discourse since more or less the last
three decades has a very close relationship with this knowledge. It means that social scientists need to
understand and know the origin, the thought history, meaning, culture and many other various social
sciences that become the contexts in which the scientists are there or they do the study. Besides that,
the historical and contextual study of a theory to study a social problem includes in this knowledge.
Therefore, the social scientists are able to understand the assumption and a context from a theory that
will be used to study the social problems.
The second is the comparative knowledge. This knowledge has relationship with the knowledge about
the similar social problem/phenomena that happens in the world. The purposes are not only to widen
the insights towards the similar problems but also to become basic thought both in focusing on the
problems, choosing the theory and etc. This knowledge gets more relevance in the global era. It is
possible that the social problems in Indonesia are the implication from other country’s problems or the
global problems.
In Indonesia, the strategies done by the social scientists to take part in the national development
activities are by joining the economists to do the social engineering and to decrease the science levels
to practical and technical levels (Klenden 1987).
The social science in Indonesia that appeared for the first time in the 19th century oriented more on the
applied matters or problem solving than on the science development. Indologie that becomes the name
of science studied about social and cultural problems that were carried and taught by the colonial
countries to the administrators and the practitioners (Kleden 1987).
13
Bahar: Social Science Revitalization in Indonesia
Theoretical and Methodological Knowledge

Theoretical knowledge relates to the theoretical insights that will be used, will not be used, and the
great theory underlying the birth of that theory. Methodology is understood in the narrow way as a
method, philosophy is understood in a narrow way as a methodology. It is the main obstacle in the
social science in Indonesia; the basic knowledge is not understood deeply.
Multidisciplinary social science philosophical abilities
Great scientists like Marx, Durkheim, Weber, Habermas are the great scientists who were busy
thinking and debating the social science philosophically. If they talked about the policy in this context,
a big paradigm would determine the direction of those scientists’ thoughts. It was whether they would
join the utilitarianism philosophy, libertarianism, postmodernism, or other paradigm. The writer puts
the theoretical, comparative, and historical abilities because ideally it was gotten from the doctoral
level.
Positivism aims to test theory. If there is reality that is almost the same as the assumption, this approach
can be used. Interpretive paradigm aims to understand the social reality. The social theory is loose and
more inductive. Critical character is more pro on certain condition with purpose to change the social
reality. However, regardless that condition, the social science is important to give attention to the
political philosophical study.
Conclusion
Based on those problems, at least there are three main important principles in the effort to revitalize the
social science in Indonesia. The first, improving the historical, comparative and methodological
knowledge; the second, the social science has multidisciplinary character or the social science has
relation to each other; the third, the philosophical ability in studying the social problems. We do not
use the social science indigenization way that only sees the social science from the contexts and the
history.
References
Alatas SF (1993) On the Indigenization of Academic Discourse. Alternatives: Global, Local, Political
18 (3):307-338.
Alatas SF (2001) The Study of Social Sciences in Developing Societies: Towards an Adequate
Conceptualization of Relevance. Current Sociology 42 (2):1-19.
Best S (2003) A Beginners’ Guide to Social Theory. London: Sage Publication Ltd.
Colombijn F &Cote J (2015) Cars, Conduits and Kampoengs: The Modernization of the Indonesian
City, 1920-1960. Leiden: Brill.
Fischer F (1998) Beyond Empiricism: Policy Inquiry in Postpositivist Perspective. Policy Studies
Journal 26 (1):129-146.
Fischer F (2003) Reframing Public Policy: Discursive Politics and Deliberative Practices.New York:
Oxford University Press.
Soemantri GR (2005) Membebaskan Ilmu Sosial dari Keterperangkapan Ganda. Jurnal Ilmu Sosial
dan Politik 9 (2):159-178.
Kleden I (1987) Sikap Ilmiah dan Kritik Kebudayaan. Jakarta: LP3S.
Lindblom CE & Cohen DK (1979) Usable Knowledge: Social Science and Social Problem Solving.
New Haven: Yale University Press.
Porter TM (2003) Genres and Objects of Social Inquiry, From the Enlightenment to 1890. The
Cambridge History of Science. New York: Cambridge University Press, 13-39.
Wagner P, Weiss CH, Wittrock B &Wollmann H (1991) Social Sciences and Modern States: National
Experiences and Theoretical Crossroad. New York: Cambridge University Press. 2-27.
Wagner P (2001) A History and Theory of Social Sciences. London: Sage Publications Ltd.
14
The Discourse of Indonesian Islam in Kompas and Jawa Pos Daily

Newspaper
Makrom Ubaid
Faculty of Social and Political Science,Universitas Airlangga
Address: Dharmawangsa Dalam, Surabaya Indonesia 60286
E-mail: makromu@gmail.com.
Abstract
The background of this study was the two printed media in Indonesia that have different responses to Indonesian
Islam. Islam is not as simple as what it looks like the understanding of which is always identical to a religion the
characteristics of which are tolerant, peace, friendly, etc. Indonesian Islam also became the moment of politic,
power, and ideology that Kompas and Jawa Pos daily newspapers presented in different attitudes. The
formulation of the problems of the current research was the discourse of Indonesian Islam articulated in Kompas
and Jawa Pos daily newspapers. This explorative-qualitative study attempted to build the correlation between the
things that became a discourse in the society and the things that the media presented through their printed articles
using Critical Discourse Analysis. The researcher discussed the position of religion in media according to Stewart
Hoover’s point of view, using language and power according to Norman Fairclough to read the developing
interests. The researcher also made use of peace journalism theories to support the assessment of Indonesian
Islam values discussed in the articles printed in both daily newspapers. The result of this study showed different
responses from the two daily newspapers, where Kompas mainly focused on its ideology while Jawa Pos
highlighted the promotion of Indonesian Islam and presented undeniable power entity in it. Both media, however,
had the same big agenda, which rejected extremism by using Indonesian Islam as the tool.
Keywords: discourse, Indonesian’s Islam, Kompas daily newspaper, Jawa Pos daily newspaper
Introduction
This study explored the discourse of Indonesian Islam that became a hot issue from one of the
Community Organizations in Indonesia, Nahdlatul Ulama (NU). This is because Nahdlatul Ulama was
the first organization that firmly proposed the idea of the discourse of Indonesian Islam on the 33 rd
Conference in Jombang on 1-5 August 2015. The theme of the conference at that time was
“Confirming Indonesian Islam for Indonesian and World Civilization.” The 33rd NU Conference really
became the place where the idea of Indonesian Islam and the strategies to articulate its values,
particularly in the life of nation and state, were formulated. For the researcher, the discussion about NU
will always be relevant to study from any point of views and any analysis approach. Social politic
observers seem to share the same thought as the researcher because NU always has the reputation as a
social religion organization with vital role to stand and relatively able to play its role as an Islamic
organization from time to time, especially in politic. It is impossible to deny the political maneuvers
that NU has done in the Old Order era, New Order era, and today. There are many important changes in
New Order era NU or since 1980s (Ellyasa KH & Dharwis 1994). This change includes the emergence
of the discourse of Indonesian Islam. For the researcher, there are two things that become the form of
the expression of Indonesian Islam. First, Indonesian Islam is the responsive form against the trend of
extremism movement where Islam is expressed to establish an Islamic State (Arifianto 2017, p.2).
Second, in internal NU circle itself, Indonesian Islam marks the latest development of NU thought
(Saha l& Azis 2015). In Gus Dur era, there was something called indigenousness of Islam, where
Islam, as a universal religion, had to be merged into local cultures so that Indonesian Moslems could
15
Ubaid: The Discourse of Indonesian Islam in Kompas and Jawa Pos Daily Newspaper
practice their religious deeds according to Indonesian cultures. “We take the Islamic values and filter
the Arabic cultures,” Gus Dur said (Ubaid & Bakir 2015).
The discourse of Indonesian Islam is being reported as well in printed media in Indonesia. There are
two major printed media in Indonesia that become the objects of the researcher’s study, Kompas daily
newspaper and Jawa Pos daily newspaper. The researcher chose Jawa Pos due to several reasons. First,
Jawa Pos was appointed as the best national newspaper in 2014 according to the research by an
Australian research institution, Roy Morgan (jpnn.com, 16 April 2015). This research revealed that
JawaPosis read by approximately 1.4 million people every day. This research is considered fair since
the measurement is not based on the total printing (the number of printed newspaper circulation) but
based on the number of the readers because one newspaper can be read by 4 or 5 people. Second, Jawa
Pos is the newspaper that represents East Javanese perspective, with the highest number of readers
from Java Island, especially East Java. This is related to the base of NU people who mainly live in East
Java. The population of NU East Javanese people is 60 percent of the total number of East Javanese
people, 24,487,914 (nu.or.id). In addition, Jawa Pos also reaches the remote villages in Java and the
biggest base of NU people comes from villages.
The second media to be the object of this study is Kompas daily newspaper, a subsidiary of Kompas
Gramedia group. As the meaning of the brand says, “directional guide”, or as Jacob Oetama (2015)
said, the copy of Indonesian diversity, this media continues to try to contribute to the national
development. Being established over half a century ago, how do Kompas respond the idea of
Indonesian Islam? This question is raised considering that this idea is a new one and started to emerge
in 2015. Furthermore, Jakob Oetama, the founder of Kompas, has aparticular interest in Weber’s
research about how diversity becomes the stimulus of development (Sularto & Santoso 2016, p.125).
This fact alone shows that Kompas daily newspaper, as Jakob Oetama’s product of ideas, is always
attached to religious values in its journey, twist-and-turn, and struggle. Second, as someone who used
to want to be a pastor (kompas.com, 2016), he has a vision and commitment of “transcendental
humanism.” Jakob wrote his vision and commitment in a book containing a collection of essays from
different national figures entitled 50 Years of Kompas (2015, p.7) as follows:
“The spirit of devout humanism, transcendental humanism, is principally the same, but
the actualization, enrichment, and embodiment need to be discussed more to match the
current development and this is one of the strongest guidance of Kompas.”
Furthermore, humanity becomes the foundation to develop a relationship in diversity and this value is
definitely owned by everyone and applied universally (kompas.id, 2017). Finally, the two undeniable
principles of Kompas are transcendental humanism and universal humanism, the point of which the
values of Indonesian Islam articulated by Kompas find their relevance.
Undoubtedly, both printed media become the indicators to explore knowledge. Thus, the researcher
selected Jawa Pos and Kompas daily newspapers as a discursive media to enter the untouchable
aspects. All this while, Indonesian Islam is only understood from the origin, proposing figures, the
emergence of the idea and the development. With respect to those aspects, the researcher will try to
treat Indonesian Islam as a discursive system and operate them regarding he reasons why that was the
time, not another time, and the effects (Dhakidae 2003, p.24).
Method
This study conducts critical discourse analysis (CDI). CDI method includes as qualitative method. In
accordance with the CDI method, this study uses texts from mass media as data source. This study uses
mainstream mass media, such as Jawapos, Kompas, and so on for object analysis to overlook the
discourse relation with social practice. This study describe about discourse relation between power and
conflict. This study believes than language as medium of domination and social force
16
Discussion
The articles printed in Jawa Pos and Kompas daily newspapers were the source of data that the
researcher employed to explore the discourse of Indonesian Islam. In the beginning of the discussion,
the researcher will analyze the issue of articulation differences between indigenousness of Islam and
Indonesian Islam. The discourse of indigenousness of Islam started to arise when Abdurrahman Wahid
became the Chairman of NU in the first period of 1984. The articulation of the discourse of
indigenousness of Islam and the discourses related to indigenousness of Islam can be observed in
variety of texts such as the book containing the collection of Articles written by Gus Dur, articles
printed in printed media and the discussions in scientific areas (seminar, discussion, etc.)
Table 1.
The Articulation of Indigenousness of Islam in Various Sources
No. Text Title and Writer Date/Year Source of Texts Sources obtained by the
researcher
1. Indonesian’s culture November Prisma No. 11 Year X The struggle of the nation,
values, what is the 1981 (Journal) religion, and culture
current condition? (Abdurrahman Wahid, 2001)
Abdurrahman Wahid
2. The development of 5 February Pikiran Rakyat (Printed The struggle of the nation,
Islamic cultures 1985 Media) religion, and culture
Abdurrahman Wahid (Abdurrahman Wahid, 2001)
3. Religion and challenges 12-18 June Presented by The struggle of the nation,
to culture 1994 Abdurrahan Wahid in religion, and culture
Abdurrahman Wahid seminar of religion (Abdurrahman Wahid, 2001)
XIV, Salatiga
4. Contribution of Islam to - Mimbar Ulama The struggle of the nation,
the development of (Magazine) religion, and culture
Indonesian’s cultures (Abdurrahman Wahid, 2001)
5. Indigenousness of Islam, - Indonesian’s Islam 1. The struggle of the nation,
an interview of looks at the future religion, and culture
Abdurrahman Wahid by (Abdurrahman Wahid, 2001)
Abdul Mun’im Saleh 2. Indonesian Islam: from ushul
fiqh until national
understanding (Akhmad Sahal
& Munawir Azis, 2015)
6. Rumadi: Gus Dur 4 October An interview of two islamlib.com
defended his principles 2006 NU young intellects,
in Real Actions Dr. Rumadi and Abd.
Moqsith Ghazali by
Liberal Islam Network
(JIL)
7. A Seminar of 14 March Presented in a seminar aswajamuda.com
indigenousness of islam 2015 at State Islamic
and a dialogue with Ulil University Maulana
Abshar Abdalla Malik Ibrahim, Malang
What needs to be underlined here is the difference between the articulation and intensity of media use
by these two ideas. Besides articulating through books that became the reference in this research,
Indonesian Islam was also articulated through other forms, one of which was through the governments’
programs, particularly from the Ministry of Religion:
17
“Our government is promoting Indonesian Islam to the world. Indonesian Islam can be a
good example of the articulation form of the empirical practices of Islam as a dialectic
product between Islam and local Indonesian cultures. Within this framework, educational
scholarship programs are considered strategic in the efforts to promote Indonesian Islam to
the world.” (kemenag.go.id)
The statement above was delivered in a public lecture in Vrije Universiteit, Amsterdam,
Netherland, on Monday (27/03). Moreover, Indonesian Islam was articulated by the
government, more precisely by Director General of Islamic Education Ministry of Religion,
Kamaruddin Amin on a cultural event the theme of which was “Nusantara Night” held by
Indonesian Embassy in Den Haag on Wednesday (29/03/2017). This event was held by
Indonesian Embassy in Den Haag as a support for the international conference about moderate
Islam in Indonesia that was a very successful event two days earlier in Vrije Universiteit
Campus in Amsterdam, Netherland. These two forms of articulation showed that the discourse
of Indonesian Islam was so massive that it was completely legitimated by the government. The
discussion in this study is finally left with the major unbearable questions: Why does the term
of Indigenousness of Islam disappear in diversity context lately and it seems to be replaced by
a safer term of Indonesian Islam? As a political commodity, is the term of Indonesian Islam
more saleable than Indigenousness of Islam that is more sensitive because of the word
“indigenous” although both terms were originated from the same organization, NU. This
question will be discussed in another sub-chapter and eventually, the answer to that question
will be explained more in the conclusion of the whole sections.
Jawa Pos and the articulation of Indonesian’s Islam

The researcher will present “Jati Diri”, a column containing the attitude statement of Jawa Pos
daily newspaper. Jati Diri, a column entitled “Indonesian Islam and ISIS”, is an expression of
Jawa Pos concern regarding the case about 16 Indonesian citizens who got away from their
travelling group in Turkey to join the Islamic State of Iraq and Syria (ISIS). Thus, according to
this Jati Diri column in Jawa Pos daily newspaper, Indonesian Islam offers peace Islam. This
Jati Diri column in Jawa Pos daily newspaper presented two contrary forms, i.e. Indonesian
Islam proposed by NU and ISIS. Jawa Pos, in this case, however, take sits stand by saying:
“We have to keep cautious regarding the development of radicalism in Indonesia. We also
need to be alert with the entrance of ISIS in this country. People, ulama, santri,
government, police and army must be hand in hand to build a defense to keep ukhuwah.”
(Jawa Pos daily newspaper 2015, p. 2)
The position of Jawa Pos as a major media in Indonesia has strong influence in the discourse
of Indonesian Islam. The researcher found a big outline that Jawa Pos put in its agenda in
articulating Indonesian Islam, which was to become a media in vis a vis position with Extreme
and Transnational Islamic Teaching.
The political interest of NU: Indonesian’s Islam as a discourse

The discussion in this subchapter will talk about the technique used by Jawa Pos in presenting
a new atmosphere near NU Conference. The thing is that it was the first time Jawa Pos utilized
the moment of NU Conference and Indonesian Islam as a discourse optimally. The history of Jawa
Pos notes that before NU Conference, Jawa Pos never focuses so much on NU Conference, especially
during post New Order era. This new atmosphere was presented in the political rubric in a column
18
entitled “Approaching the 33rd NU Conference.” In this column, Jawa Pos provided a special portion
for heads of regions in East Java. There were various writings in this column discussing things such as
NU, NU Conference and Indonesian Islam. The following table contains the summary of the column:
Table 2.
The writing of heads of regions in “approaching the 33rd NU conference” rubric
No. Title of Articles and Edition Writer Position Position

Period
1. Worldwide Islamic village Irsyad Yusuf Regent of Pasuruan 2013-2018
(Friday, 15 May 2015)
2. Back to Pesantren Saiful Ilah Regent of Sidoarjo 2010-2015 and
(Friday, 22 May 2015) 2016-2021
3. Big Soul of NU Sambari Halim Regent of Gresik 2010-2015 and
(Friday, 5 June 2015) 2016-2021
4. Expanding the beneficial values Amin Said Husni Regent of Bondowoso 2008-2013 and
(Saturday, 13 June 2015) 2013-2018
5. The strategic meaning of NU Azwar Anas Regent of Banyuwangi 2010-2015 and
conference 2016-2021
Saturday, 20 June 2015)
6. The time to strengthen people’s Moch. Anton Mayor of Malang 2013-2018
economy
(Saturday, 27 June 2015)
7. Expanding the spectrum of Fathul Huda Regent of Tuban 2011-2016 and
saintness values 2016-2021
(Saturday, 4 July 2015)
8. Mental revolution ala NU Nyono Suharli Regent of Jombang 2013-2018
(Saturday, 11 July 2015)
Among those eight names listed above, most of all are NU cadre as well as PKB cadre except Nyono
Suharli (Jombang) and Sambari Halim (Gresik) who are Golkar cadres and went on the regencies election
from Golkar party. In addition, several names even have structural positions in two organizations, such as
Mochammad Anton, who was the General Treasurer (2011-2016) and the Head of DPC PKB Malang city
(2014-now). Meanwhile, for Irsyad, Yusuf, and Saiful Ilah, although they never have double structural
positions, either in NU or in PKB, both were the Head of PKB. Irsyad Yusuf was the Head of PKB
Pasuruan (2011-2016 and 2016-2021) while Saiful Ilah was the Head of PKB in three consecutive periods
(2006-2011, 2011-2016, and 2016-2021).
Among the eight names above, four of them become the regents/mayors in the period of 2016-2021, i.e.
Saiful Ilah, Sambari Halim, Azwar Anas, and Fathul Huda. They are also the incumbent regents who have
the same position in the previous period. The important thing to note from the contribution of those four
regents in Jawa Pos is that several months before the writings about NU Conference were published, those
four joined the regency election as a regency candidate in their own area. Sambari Halim, the writing of
whom was published on 5 June 2015, had proposed his regency application three months ahead on 27
September 2015. Azwar Anas, the writing of whom was published on 20 June 2015, proposed his regency
application four months before the election day of the Regence of Banyuwangi on 21 October 2015. Saiful
Ilah, the writing of whom was published on 22 May 2015, joined the election five months earlier on 1
November 2015. Fathul Huda, the writing of whom was published on 4 July 2015, joined the election of the
regency of Tuban five months earlier on 9 December 2015. The results finally revealed that those four
incumbent regents were the winner of the election in their own areas.
Two of the eight NU politicians above were reported to go on political constellation in East Java in 2018.
The two were Amin Said (the Regent of Bondowoso) and Nyono Suharli (the Regent of Jombang). Amin
19
Said was reported to accompany Syaifullah Yusuf in Governor Election in East Java after he finished his
position period in 2018. Besides his close relationship with Saefullah Yusuf, according to his record of
accomplishment, Said’s political career was always getting higher. Nyono Suharli (the Regent of Jombang)
joined the competition in political constellation in East Java as well. The certainty of the nomination of
Nyono in East Javanese governor election was directly mentioned by the Chairman of Golkar, Setya
Novanto, and Nyono’s side had coordinated in the highest provincial party forum, i.e. Regional Conference
(Muspimda).
From the facts and data presented by the researcher, Jawa Pos can be identified as a battleground of
power for political elites. Power entity, political parties and political elites join in the discussion of the
discourse of Indonesian Islam. In the discourse of Indonesian Islam, both as an idea and as a political
moment, Jawa Pos presented various interests that for the researcher could be mainly divided into two.
First, the moment of NU Conference and Indonesian Islam became the battle of interests and power by
a political party, PKB. Second, the moment of NU Conference and Indonesian Islam became the
entrance of East Javanese political actors.
Hence, Indonesian Islam is not understood simply as an idea written in a news and opinion column in
Jawa Pos, but also as the right moment for Jawa Pos to accommodate NU political interests and the
vice versa, the political party interests to NU. Here, the researcher assumed that the practice of
journalism affirmed Jawa Pos as a political actor. Jawa Pos provided a kind of political stage for
politicians. Hence, Jawa Pos could bring out or hold an issue that was either beneficial or harmful to
other political actors to shape public opinion about the issue. (Aghnia A 2015).
Eventually, in Jawa Pos news, Indonesian Islam was an important moment for Jawa Pos, as a political
mediator to confirm that NU and practical politics is a unity. NU as a religious public organization
legitimates the existence of PKB and PKB as a political party gathers NU politicians. Moreover, Jawa
Pos, as a printed media that intensely publishes news about Indonesian Islam, could be considered as
the “hand extension” of practical political power; thus, all three (NU, political party, and JawaPos) are
a unity.
Indonesian’s Islam and ideology principles of Kompas

The necessity for further investigation regarding the ideology principles of Kompas becomes important
to prove the hypothesis that the pedestal and direction of the idea of Indonesian Islam have the
tendency to go along with the principle held by Kompas, universal humanism and transcendental
humanism. This review is required to prove the hypothesis that ideologically, Indonesian Islam is
openly accepted; thus, the alignment of Kompas could be observed from the discoursed texts. This
section carefully chooses the word ‘principle’ to confirm that ideology works as a large building that
possesses the most fundamental power on the statements that also works as general truth. In the context
of ideology, principle is a guidance to think and to act.
In order to simplify the mapping of the ideology, the researcher will display the similarity of principles
presented in the following table:
20
Table 3.
The principles of Indonesian’s Islam ideology and Kompas
No. Indonesian' Islam Kompas

1. Moderate Middle way
2. The spirit of brotherhood, humanity Humanism/humanity
3. Divinity Transcendental
4. Culture acculturation Era of contextualization, dialogue with culture
5. Diversity Plurality
6. Pancasila Pancasila
Source: kompas.id
Ideology principles contained in Indonesian Islam clearly have similarities with those contained in
Kompas. Moderate means realistic (Muhajir 2015, p.65). In this regard, realistic does not mean to
surrender to the existing condition but more to observe the reality while trying to achieve the ideal
condition. The middle way of Kompas can be easily understood by using the term of independence that
does not exploit certain positions or importance, and dependence in searching for the right moment to
present something the purpose of which was the common good (Prisma 2015). The middle way of
Kompas does not mean having no alignment. In line with realistically moderate, Kompas is also
realistic and siding. In National Election 2014, for example, Jakob Oetama, in an interview by Prisma
Journal (2015), explained the position of Kompas in the five-year political constellation:
“Kompas is critical but appreciative to all election contestants. Kompas also tries to avoid supporting
certain president-vice president candidates, as an example. Everyone is welcomed open-handedly.
Kompas will also criticize and reveals their weaknesses openly so that people won’t be trapped and buy
a pig in a poke. On the other hand, Kompas will also list their strengths as long as they are factual and
proportional. Kompas can even provide an endorsement to certain political options by considering the
current situation with clear reasoning and maintaining its critical attitude.” (An interview by Agus
Sudibyo, Anom Astika, and Arya Wisesa from Prisma Journal 2015, 62-70)
When The Jakarta Post made a statement in its headline in the beginning of April 2014 to support
Jokowi, Kompas was in a really difficult situation (Prisma 2015, p.69). In the interview, Jakob Oetama
said, “Although it has been decided to support Jokowi, we’re going to do it in Kompas way.” That
statement was eventually published in Kompas Editorial in April 2014 but in different way, ngono yang
ono ning ora ngono (When it looks like this, then it looks like this but it is not actually like this). Mass
media should have that kind of attitude. It can give endorsement or political support to certain people
but it also needs to be critical (Jakob in Prisma 2015). Middle way does not always mean not siding or
taking part in giving support. Middle way is still siding, realistic, and takes a stand critically in order to
result in more ideal situation. Everything showed that Indonesian Islam is well-accepted by Kompas
because the ideological values held by both parties have the tendency to the same direction, the benefits
for public and humanity.
In journalism context, this middle way is closely related to independency and dependency. In Jakob
Oetama’s point of view (2015), independence in this case means not to exploit the position or group’s
interests and dependent to public interests in order to obtain benefits for public and humanity. This
principle is held firmly while looking for the right moment to present it. By presenting “middle way
journalism” –not as explosive as Indonesia Raya by Mochtar Lubis and not as cynical as Pedoman by
Rosihan Anwar– journalism is more to realistic and actual while focusing on ethical development,
especially honesty and truth (Dhakidae in Pambudi, 2015, p.216). During 52 years after Kompas was
established in 1965, all this while universal-transcendental was hand in hand with the journey of
Kompas.
21
Table 4.
Principles of Indonesian’s Islam ideology and Kompas
No. News Title Edition Ideology Principle

1. Islam can stand upright if people guard the 16/03/2015 Spirit of brotherhood,
country loving the homeland
2. Indonesian Islam is more accommodative 8/07/2015 Friendly, peace,
accommodative
3. NU clarified Indonesian Islam 4/07/2015 Dialogue/ cultural
approach
4. The picture of Indonesian Islam 31/07/2015 Diversity, moderate,
tolerant
5. Nahdlatul Ulama and the challenge of Islamic 1/08/2015 Pancasila as a single,
world in the future democratic principle
6. NU Conference confirmed Indonesian Islam 2/08/2015 Moderate, diversity,
as the solution to crisis humanity
7. KH Said Aqil Siroj: Time to look ahead 8/08/2015 Moderate, tolerant,
peace, merging with
culture, divinity, equity
Source: kompas.id
From the news collection above, there is much content of Indonesian Islam ideology written by
Kompas. This mapping of ideology values is done with particular purpose, to explore the ideas of
Indonesian Islam and to disentangle the connection with universal-transcendental humanism as detail
as possible. The publishing of the news above makes Kompas actively involved in marketing and
supporting NU ideas completely. Thus, it is not impossible for Kompas to provide a large open space
for NU movement.
Kompas and contextualization of Islam in Indonesia

This section discusses how the discourse of Indonesian Islam is understood as the contextualization
process of Islam in Indonesia presented by Kompas by applying peace journalism principles. Peace
journalism meant here is not a response against conflicts but it can act as a promotion for peace
(Suleyman Irvan, 2006, p. 34) without waiting for conflicts. In the context of peace journalism, this
section talks about two aspects. First, the idea of Indonesian Islam presented by Kompas daily
newspaper is an effort to create a harmonious situation. Second, news about Indonesian Islam works as
an idea that mediates extreme Islam groups.
Table 5.
Kompas' news about Indonesian’s Islam
No. News Title Edition Resource persons News Key Words

1. Kompas-NU discussion Monday, Azyumardi Azra; Rudiger Islam and nationality
(1): guarding nationality 15 June 2015 Lohlker;
Pilllars Abdel Moneem Fouad; Yahya
2. Kompas-NU Discussion Tuesday, Staquf; Islam and democracy
(2): Islam, democracy, and 16 June 2015 Khofifah Indar Parawansa;
middle way Vali Nasr;
3. Kompas-NU discussion (3- Wednesday, Hasyim Muzadi NU and global
End): Indonesian’s Islam 17 June 2015 power
for the world
Source: kompasdata.id
22
It can be observed that Kompas tends to re-describe how Indonesian Islam responds on various
ongoing issues that of which become the special focus by this veteran mass media. Those three news
above present the reality and fact that NU actively plays its role in the life of nation and state; thus, it is
certain that those three news are not a historical with a little possibility to have certain “political”
interests. The first news is written without forgetting the history of the establishment of NU, starts from
the concept it carries until the massive contribution it gives from time to time.
In relation to the three resource persons for the news above, the researcher divides them into two
groups. First, the domestic resource person is represented by Azyumardi Azra while the foreign
resource persons are represented by RudigerLohlker, Abdel Moneem Fouad dan Vali Nasr. On the
other hand, Yahya Staquf, Khofifah Indar Parawansa and Hasyim Muzadi are considered as the internal
NU representatives. Hence, those three people are not too significant to be taken into account.
There is always the reasons why resource persons present in every news. The selection of the resource
persons must be based on the agreement obtained after internal discussion of the newspaper editors.
According to Kompas daily newspaper collected in this study, there are five news presented by
Azyumardi Azra and an opinion entitled “Indonesian Islam Continues” issued on Monday, 3 August
2015. Azyumardi Azra grew up in Modernist Islam environment but felt more comfortable in
traditional Islam tradition (icmi.or.id). Then, he joined the management of Indonesian Association of
Muslim Intellectuals (ICMI) in 2015-2010 as the advisor of the forum of Inter Religion and Culture
dialogue, the management of which were dominated by Modernist Islam people (read:
Muhammadiyah) and the alumni of Islamic Student Association (HMI). Azyumardi Azra was also
registered as the former Chairman of HMI Ciputat branch (1981-1982). Currently, he is a member of
expert consultants of the Council of Higher Education, Research and Development (Diktilitbang)
Muhammadiyah Central Leadership (suaramuhammadiyah.id). In addition, he is also registered as a
member of the Commission of Culture at Indonesia Science Academy (AIPI). It is unimaginable that an
academic with many scientific works like Azyumardi Azra is affiliated to practical politics. Moreover,
in any sources, there is no evidence of anyone saying that he is involved in practical politics. When we
see his track record as someone from Muhammadiyah, National Mandate Party (PAN) is the most
suitable one to be related to Azyumardi Azra. Azyumardi is not directly affiliated, for example as a
party management, but he has indirect affiliation by giving moral support, as an instance. In its history,
PAN is a party inseparable from Muhammadiyah. The establishment of PAN was pioneered by
Muhammadiyah people, particularly Amien Rais, the Chairman of Muhammadiyah, in 1998.
The attendance of Ayzumardi Azra in Kompas discussion forum can be seen from two aspects. The
first is as an academics and the second is as a Muhammadiyah representative. The first aspect is
because Azyumardi Azra is a professor in an Islamic University, State Islamic University Syarif
Hidayatullah Jakarta. He also publishes several works focusing on Islamic Study. His books are for
example Ulama Network (1994), Islamic Political Upheaval (1996), Substantive Islam (2000), and
Reposition of the Relationship of Religion and Nation (2002). Besides that, his doctoral dissertation
entitled “The Transmission of Islamic Reformism to Indonesia: Network of Middle Eastern and Malay-
Indonesian ‘Ulama in the Seventeenth and Eighteenth Centuries”, revised in 2004, is published
simultaneously in Canberra (Allen Unwin), in Honolulu (Hawaii University Press), and in Leiden
(KITLV Press). It shows that Azyumardi is one of the most suitable and qualified persons to talk about
Islam. The second one is related to his modernist Islam background and his join in Muhammadiyah
organization. The attendance of Muhammadiyah representatives who talked about Indonesian Islam in
Kompas daily newspaper confirms that Muhammadiyah is in line with the ideas of Indonesian Islam. A
quotation of Azyumardi Azra’s writing published in Opinion column issued on 3Auguts 2015 stated:
“The validity of Indonesian Islam is not only geographical-cultural. Its legality is also contained in
Indonesian Islam Ortodoxy consisting of Asy’ariyah theology, Syafi’ifiqh, and Al-Ghazalisufism. The
combination of these three elements of orthodoxy makes Indonesian Islam becomes wasathiyah:
23
Asy’ariyah theology emphasizes on the moderation between revelation and reason, Syafi’ifiqh together
with deed/moral Sufism makes the expression of Islam become inclusive and tolerant.” (Kompas daily
newspaper 2015, p. 6)
This writing shows that Azyumardi Azra’s attitude, which is assumed to strengthen the ideas of
Indonesian Islam. In this writing entitled “Indonesian Islam Continues”, he discussed Indonesian Islam
from not only the areas and the cultures but also the scientific references of the ideas of Indonesian
Islam.
The next one is Rodiger Lohlker, an Islamic Studies professor in Vienna University, Austria. Rudiger
Lohlker’s study covers the study on Middle-East Islam, Jihadism, and Radicalism. The second foreign
resource person is Abdel Moneem Fouad Othman, a special delegacy from Ahmad el-Tayeb, the Grand
Syeikh of Al-Azhar, Egypt. Special delegacy is a respectable position in intellectual environment in
Egypt because he can be considered as the confidant of the Grand Syeikh. Grand Syeikh is the highest
honorable public position in Egypt and several people consider it as the highest authority in Islam in
terms of Sunni Islam and Fiqih thinking. The last resource person is Vali Nasr, Iranian-American
academics. He is the author and a researcher specialized in the study of Middle-East and Islam. The
whole resource persons show their appreciation to Islam developed in Indonesia. The example is Vali
Nasr’s attitude written in Kompas on news entitled “Kompas-NU Discussion (2): Islam, Democracy,
and Middle Way” issued on 16 June 2015 as follows:
“The implementation of democracy in Indonesia is not against religions because the first principle of
Pancasila is Belief in the One and Only God. At the same time, however, Indonesia is not a religion
nation. This condition makes Vali Nasr, Postgraduate professor in American Navy Academy, sated that
Islam in Indonesia became a very good model to see the relationship between Islam and democracy. The
challenge faced by Moslems in Indonesia today is how to contribute in the reinforcement of global
democracy.”
In another news entitled “Religiousness: Indonesian Islam Gives Hopes,” there is a statement of Abdel
Moneem Fouad’s attitude as the following:
“Fouad said that radicalism views which prioritize violence and hatred is in fact against the teaching of
Islam. Islam, according to him, is a teaching that focuses on tolerance and respects interests from other
religions. Fouad also mentioned that the real Islam believers are the ones bringing peace to all human
beings.”
Here, we can see how obvious the high appreciation to Indonesian Islam is. Two other foreign resource
persons also agree that this model of Islam can be a reference for Islam in other countries. It is further
clarified by Rudiger Lohlker who made a statement on the same news:
“Yet, according to Lohlker, the understanding of Islam that is tolerant, plural, and democratic in
Indonesia is still unknown to Europeans. Thus, most Europeans perceive Islam as being close to
radicalism and terrorism practices. He believed that Indonesian Islam will give a great hopeto the
understanding of Islam in Europe.”
In Lohlker’s opinion, it occurs because in Indonesia, Islam is open to democracy, develops local
traditions positively, and has good spiritual point of view. For him, all this while, closed ideology
conserved by radical groups has bad impacts to the view on Islam in Europe. Thus, the presence of
Indonesian Islam provides optimism to the development of Islam in Europe. The presence of persons
with academics background legitimates the scientific claim about Indonesian Islam. Through the
publishing of news about Islam, NU, and Indonesian Islam, Kompas showed that it upholds what is
called peace journalism. This concept is the antithesis of war journalism that presents the facts about
humans killing one another, the number of victims, war ammunition, etc. Ashadi Siregar stated that
peace journalism does not focus on facts about conflicts anymore but on the humanity actions from one
24
side to another as shown in the quotations of the news from the news sources above. Peace journalism
still relies on facts and gives information containing humanitarian and cultural values.” (Presented in
“Press in Response to Conflicts of Power” Seminar, Social Change Study Institution (LSPS), Surabaya,
8 February 2001)
Conclusion
According to the analysis results, the discourse of Indonesian Islam in Kompas and Jawa Pos daily
newspapers is not a take-it-for-granted matter. Indonesian Islam is a dynamic matter born due to
political situation, cultural situation, and especially current diversity model. Indonesian Islam is a
discourse that is inseparable from various interests; hence, it is flexible and categorized as “saleable”
discourse, particularly through media as reputable as Kompas and Jawa Pos. There are, at least, two
notes that can be taken as the conclusion of each analysis in these two daily newspapers. First, Kompas
has institutional interests. In other words, since the principles of Indonesian Islam ideology are in line
with those of Kompas, Kompas daily newspaper goes all out in publishing and presenting opinions
about Indonesian Islam in quite large portion. These efforts are performed to save Kompas from the
attack from extreme groups while lately, the tension of identity politics is getting higher. Thus, Kompas
needs to maintain the relationship and work together with moderate Islam groups like Nahdlatul
Ulama. Indonesian Islam becomes the discursive system in the production and delivery of news,
starting from journalism techniques until ideological content.
Second, from the news published by Jawa Pos, it seems to be the political stage for particular
configuration of the political actors. The discourse of Indonesian Islam becomes the best momentum
for Jawa Pos to present those political actors at the same time as the moment of political power. Here,
Jaw aPos daily newspaper clearly and firmly displays that NU with its discourse of Indonesian Islam
also takes part in the area of political power. In addition to the two conclusions from the two daily
newspapers, Kompas and Jawa Pos daily newspapers have the same agenda, the disagreement to
extreme diversity model. There is different articulation, however, in this case. Kompas daily newspaper
tends to create harmonious, humanist, and conducive atmosphere while Jawa Pos tends to be strict in
some of its articles. Thus, what is presented here is the clash of the discourse of Indonesian Islam with
various interests of the newspaper. The discourse of Indonesian Islam becomes a very political moment
besides its historical moment that becomes a way to bring back people’s collective awareness regarding
diversity model.
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26
The Meaning of Smoking for Lecturers
EndahWahyuningsih
Sosiology Department, FISIP, University of Darul Ulum Jombang
Addresss: 29A Gus Dur Street, Mojongapitindah, Jombang, East Java 61419
Email: endahsetiyanto@gmail.com
Abstract
Smoking is a serious problem and needs immediate solutions in Indonesia. The solution comes from
knowledge that aims at changing smoking habit. Knowledge, however, does not have the ability to change this
smoking habit. This study is performed to identify the meaning of smoking for medical lecturers who have the
knowledge regarding the dangers of smoking but continue doing it because of what they take as logically
acceptable reasons. This study employs descriptive-qualitative method with 4 lecturers at STIKES Bahrul Ulum
as the informants. The data collection method is through observation, and deep interview using interview
guidelines. The data analysis takes qualitative analysis technique. The results obtained from the 4 informants
revealed that they started smoking since young age as a sign of respect to their friends or people around them.
They said that smoking provided more advantages compared to the disadvantages; thus, their smoking is
supported by this knowledge. They argue that the negative impacts occurred due to other factors besides the
smoking itself. Every informant excerpts that smoking becomes their way of releasing stress, relaxation and
refreshing medium, wasting time activity, friendship expression, and inspirations for brilliant ideas. Smoking is
just a snack, a business, a sharing medium instead of wastefulness, and worshipping medium to God (by
gathering with others, facilitating introspection to get closer to God).
Keywords: meaning, smoking, lecturers.
Introduction
The number of smokers in Indonesia increases every year. According to the data released by Public
Health Office in 2016, Indonesia is number one in the world for smokers under 15 years of age. At
this age, the data shows that two out of three boys in Indonesia are smokers. There are variety of
ways through propaganda that the government and private sector have done to decrease the number
of smokers although there does not seem to be successful outcome. The government has several
policies such as the rules concerning smoking area in public facilities to lessen the bad effects of
smoking for both active and passive smokers. There is also a warning about the danger of smoking in
the form of writing and pictures of diseases caused by smoking on the cigarette packs. Another way
is to increase cigarette tax. Despite those efforts, the number of smokers in Indonesia does not seem
to decrease.
The data implies how serious the smoking issue in Indonesia is which requires immediate solving
actions. The number of child smokers in Indonesia is also very high. A survey by Lentera NGO
revealed that in Indonesia, 13-to-19 year old teenagers already began smoking. Indonesian Child
Protection Commission mentioned that the number of under 10 year old smokers has already reached
239 thousand children. Thus, in order to prevent the increase of the number of smokers, there have to
be serious efforts started from family and educational institutions in the hope of changing the
smoking habit. Early education is expected to be able to reconstruct values people have about
smoking and make them start healthy lifestyle as early as possible.
27
Wahyuningsih : The Meaning of Smoking for Lecturers
Table from Indonesian Public Health Office about smokers in several countries.
Table 1:
Data of smokers in several countries.
No Country 15 and above smokers

1 Indonesia 66%
2 Russia 60%
3 China 53%
4 The Philippines 48%
5 Vietnam 47%
6 Malaysia 44%
7 India 24%
8 Brazil 22%
Source: public health office 2016
In the society, in fact, smoking is considered as a normal thing to do and becomes an important need
for men. Smoking is never actually taken as a deviant behavior because of its possibility to disturb
the non-smokers although in reality, smoking does not only affect the smokers themselves but also
affect the people around them, commonly known as passive smokers. Passive smokers are people
who inhale cigarette smoke from smokers around them. Association of Indonesian Public Health
Experts stated that the danger of cigarette smoke was proven higher for passive smokers compared to
the active smokers themselves. This occurs because only 25% of the dangerous substances in
cigarettes will enter the active smokers’ body through cigarette filter while the other 75% of them
will be spread freely in the air and inhaled by passive smokers.
Regarding to this condition, some people categorize smoking habit as a deviant behavior. Deviant
behavior refers to actions that deviate from the characteristics of common people. This kind of
behavior can be divided into three groups, i.e. (1) Individual with deviant behavior that causes
disadvantages for other people, (2) Individual with deviant behavior that causes problems for him,
and (3) Individual with deviant behavior that causes problems for both other people and himself.
There are only two theoretical approaches in connection with deviant behavior of smoking, which are
psychological and sociological theories. Psychological theories highlights the deviant behavior from
its psychological aspect; hence, people act against the existing social norms from various causes such
as intelligence, personality traits, thinking process, motivation to get certain satisfaction, wrong life
attitude, wrong self-internalization, and emotional conflicts. In terms of smoking, the factor that
psychologically affects this behavior is motivation to get certain satisfaction. A research in England
showed that female teenagers smoked to make them look more mature by building more self-
confident and being able to control their body weight, which in turns, made them smoke more
frequently.
The fact is that although everyone understands the negative impacts of smoking from different point
of views like religious, social, and health point of views about how detrimental smoking habit is, the
number of smokers tends to increase and the smokers also comes from younger ages.
The final hope to change smoking habit lies on knowledge. Enough knowledge on this issue will be
able to shift not only one’s behavior but also his perception, values, norms, and attitude. This final
hope, however, also faces a dead-end when the fact distinctively shows that having sufficient amount
28
of knowledge cannot change one’s behavior, which in this case is smoking. The present study was
performed at College of Health Science (STIKES) Bahrul Ulum Jombang. There was an interesting
fact emerging from this campus that someone who started smoking in his teen without realizing the
dangers began studying health and learnt about various diseases triggered by smoking habit but he
was unable to change this bad habit. The following table contains the data about active male smokers
at STIKES Bahrul Ulum Jombang in 2016.
Table 2.
Active male smokers at STIKES Bahrul Ulum Jombang in 2016
No Category Smokers Non-smokers

1 Lecturers (Male) 4 2
2 Students (Male) 37 14
Data Source: STIKES Bahrul Ulum
College of Health Science provides knowledge and science about health. The impact of smoking
habit to lungs and other physiological systems in human’s body must already be well understood by
the lecturers and the students; yet, they still do something against their knowledge, smoking.
Normally, when one understands the medical science about the dangers of smoking, he will not
smoke. Unfortunately, the reality shows different fact which is an antithesis of the theory saying that
knowledge will affect one’s behavior.
The fact that there is a disharmony between smoking habit and knowledge, which means that
knowledge loses its power to change one’s behavior, attracts the researcher to try to uncover this
phenomenon in more detail to obtain better understanding over this fact. Since this difficult-to-stop-
smoking-habit condition also takes place in STIKES Bahrul Ulum Jombang, this study is performed
to get more distinct description about “the meaning of smoking for health lecturers in STIKES
Bahrul Ulum Jombang.” The aim of this study is to understand the meaning of smoking for health
lecturers who completely understand about health issues but still choose to smoke instead.
Method
This study is a descriptive-qualitative research. The collection of qualitative data in this study was
presented in words not in numbers. The subject of this study was the lecturers at STIKES Bahrul
Ulum Jombang. The informants in this study were four (4) male smoker lecturers. The object of the
study focused on the informants’ current smoking habit. The data collection technique was
performed in three ways, i.e. observation, deep interview with interview guidelines. The data
analysis technique used in this study was qualitative analysis meaning that the obtained data was
collected, selected and analyzed qualitatively according to the thinking framework presented to
provide clear picture on the discussed issue.
Research Findings and Discussion

The data analysis in this study employed social phenomenology theory that attempted to gain
understanding by putting its focus on “meaningfulness” using verstehen approach that started by
assuming that in doing an action, someone does not only do it, but also puts himself in others’
thinking environment and behaviors. This approach leads to motivated actions to reach the desirable
purpose or order to motive.
29
The current phenomenological study was started with subjectivism that does not only see something
from the visible phenomenon but also tries to understand the meaning beyond.
The first smoking experience and smoking motives

When we try to understand the awareness on certain behaviors, then we talk about the awareness
related to knowledge because basically, awareness is knowledge. Thus, awareness is closely related
to knowledge although it does not mean that awareness must contain objective values. In other
words, awareness is characterized by subjectivity. The point is that knowledge (equipped with
awareness) is not always objective. Objectivity can be simply translated as the truth related with the
object. Objectivity itself can be understood as the separation of ideas and the object while
subjectivity is related to involvement, commitment, and intensity.
The health lecturers had started their smoking habit form very early age, between the age of 11 to 16
with friendship as their main motive and purpose. An informant said that he started smoking at the
age of 11 when he was studying in grade 5 of Madrasah Ibtidaiyah (a level with elementary school).
Another informant said that he learnt to smoke at Islamic Boarding School (Pondok Pesantren) in
grade 3 of Madrasah Tsanawiyah (a level with junior high school) while the other two informants
stated that they began smoking at the age of 16 in senior high school level. Everyone had the same
motive behind their smoking habit, which was environmental factor since their friends gave them
cigarettes for them to smoke. Three of the informants said that they did not have difficulties in their
first smoking experience and only one informant mentioned the difficulties due to the unpleasant
taste. However, he was able to put this unpleasant taste aside and seemed to enjoy it because he was
too shy to show it in front of his friends. This is suitable with the interview result with the informant
who said: “When I started smoking in the first grade of senior high school, I tried it only because I
wanted to respect my friends. Although it tasted bad at first, I seemed to enjoy it before my friends. I
did not want to be mocked.” This fact is in line with the understanding from verstehen approach
proposed by Weber which comes from the assumption that someone acts not only to do the action
but also to put him in others’ thinking environment and behaviors. This approach leads to motivated
actions to reach the desirable purpose or order to motive. In his condition, the informant’s action was
triggered by a motive of respecting his friends and feeling too shy and afraid of being mocked if he
did not try the cigarette offered. He became an individual who put himself in his friends’ thinking
environment and behaviors.
The meaning of smoking and the diseases for health lecturers

Health lecturers who understand that smoking causes impacts and dangerous diseases not only for
himself but also for other people around him still face difficulties in quitting the habits. They had
different reasons about why the continued smoking, for example informant 1 said, ”Although I
totally understand the dangers of smoking, I still do not want to quit because I have the knowledge.
As far as I know, 45 is the age when human’s body starts to weaken and cannot regenerate its cells.
That’s exactly the time for me to stop. Since I haven’t reached that age, I will continue smoking
because there are positive effects of smoking I can get. It means that by using my knowledge, I can
manage our behaviors including my smoking.” Meanwhile, informant 2 stated that smoking is an
adult behavior and in bigger picture, for him, smoking actually helps to save many people by
providing jobs for them. If people stop smoking because of health or rules, many people will lose
their income for a living and many children will not be able to finish their study. Informant 3 said,
“Smoking is not good for health but it’s not the only threat to our health. A lot of diseases are
claimed to emerge because of smoking habit but to tell you the truth only a little percentage is caused
by other factors. I see it from a bigger picture that smoking has more advantages compared to the
30
fear of diseases that we can actually anticipate so that they won’t happen to us.” Finally, the last
informant said, “Smoking is a matter of habits. If I want to quit, it’s easy because for me, smoking is
like snacks for women. When they are hungry or bored, they will crave for them. On the other hand,
sickness is a fate. I believe that smoking is one of the factors for it. The wrong thing is when we
can’t control it. Smoking is fine as long as it’s not too much.”
From the data obtained from the informants above, it can be concluded that their awareness over
smoking habits revealed their experiences underlying their behaviors. Sufficient knowledge about
smoking and health has caused an intentional awareness that leads to certain understanding on
particular objects. Hence, the truth that the informant perceives about smoking makes them continue
smoking.
This fact is in harmony with what Edmund Husserl, commonly known as the founder of
phenomenology, who stated that awareness is the most important thing in understanding the world.
The informants’ understanding about cigarette packs with disease pictures

When asked about the correlation between the pictures of diseases in cigarette packs and their
willingness to quit smoking, they have variety of opinions. Informant 1 said, “To tell you the truth, I
just saw it once. It’s just normal and obviously have no impact for me.” Informant 2 said that the
pictures of diseases caused by smoking on cigarette packs was not fair because if cigarette indeed
caused diseases, other things such as salt must have pictures of people with stroke or sugar must have
pictures of people with diabetes on the packs as well. Meanwhile, informant 3 stated that the pictures
were meaningless. They did not represent the factors causing the diseases on the cigarette packs. All
factors causing those diseases should be printed on the packs as well. Finally, informant 4 described
the pictures as impact less. The pictures did not scare him because he believed in fate. When it was
time to get sick, then everyone would be sick because everything happening in this world was
already scripted by God and there would be signs before those things occurred. When he felt a sign
that he smoked too much, he would stop smoking on that particular day, not forever.
Pictures of diseases printed on cigarette packs is a way to decrease the number of smokers but the
information obtained from the informants above revealed that they cannot evoke people’s awareness
about smoking. The awareness imprinted in people’s mind about smoking is that it is not the only
cause of negative impacts such as diseases since there are other factors that can be blamed as the
probable cause. The informants’ awareness is, of course, supported by their knowledge about the
issue. It means that one’s awareness over certain matter is difficult to change once he really believes
it.
The meaning of smoking for health lecturers

Informant 1. For me, smoking can release my stress. The calming effect is amazing to me. I can
focus on different things and get good solutions to the problems I face in the office.
Informant 2. For me, smoking means to share sustenance with others. By smoking, we share our
income to cigarette companies that later provides a living for the workers so that they can send their
children to school and do other things.
Informant 3. For me, smoking is like refreshing. It does not have to be far, but I can always feel the
effect of smoking due to the relaxing effect from nicotine, a psychoneurotic substance. I always feel
comfortable, relaxed, and fresh when smoking. Happy smoking is like pleasant friendship. It is nice
to enjoy and never leaves us. By smoking, friendship becomes more “savory” as in food, chatting is
more “fun” and can last a long time because there is no such thing called running out of ideas.
31
Informant 4. For me, smoking is worship. By smoking, friendship is more “fun”. So, the host will
be more satisfied. Making others happy is very rewarding, you know. Smoking also makes me
smarter because by smoking, I feel more relaxed and my brain can think so much better like a genius.
Smoking also makes me closer to God. Normally, by smoking, my contemplation to search for the
essence of the truth about this life is more understandable. Self-evaluation about what I have done is
also easier to do. Thus, thinking about my future becomes more comfortable for me. Basically,
smoking gives a lot of positive effects. Besides, as a father, I do not smoke anywhere I want. It is
impossible for me to share the cigarette some with my beloved people.
The domination of positive sides that one understands as he has been through various experiences is
the result of perceptions and interpretations he has on certain activities he had performed before. This
is frequently used as knowledge that is interacted with others through socializing. Hence, in our
country, the number of smokers always increases every year because the awareness obtained from
life experiences is collaborated with scientific knowledge makes smoking become a more positive
activity for the doers. This kind of awareness focuses on the positive sides they can get from
smoking and in their social life, they continue spreading this knowledge through interaction and
socialization.
Conclusion
All informants had started smoking since very early age. The reason they used when began smoking
was as a sign of respect to their environment and friends. All of them did the activity not only to do
it, but also to put themselves in others’ thinking environment and behaviors. All also believed that
smoking had more positive effects compared to the negative ones. The negative effects emerged not
mainly because of smoking but there were other causing factors. Those health lecturers understood
smoking from different sides, for example smoking can release stress, it is a relaxation and
refreshing, it is a way to waste the time, it is friendship, it is the source of inspiration, it is a snack, it
is a business, it is a share of sustenance, and it is worship to God (making friendship closer and
easier in self-introspection to get closer to God). Their knowledge about health is incapable of
changing their smoking habits because every one of them said that they could manage their health
and they said that they would continue smoking.
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32
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Chief Editor : Dwi Prasetyo

Editorial Staffs : Moch. Mubarok Muharam, Moordiati Moortedjo, Mardiah Nuringtyas,

Reviewers : Ramlan Surbakti

Address : Ruang Redaksi Indonesian Journal of Social Sciences

Human rights struggle:

Interpersonal communication instructor and aviation cadets

Social science revitalizationin Indonesia

The meaning of smoking for lecturers

Human Rights Struggle:

Keywords: human rights violation, displaced person, South Sudan

The Research Result and Discussion

The responds from the international world

Interpersonal Communication Instructor & Aviation Cadets

Keywords: communication, interpersonal, teaching method

Result and Discussion

Social Science Revitalization in Indonesia

Adam Amin Bahar

Keywords: social science, indigenization, revitalization.

The direction and the study of the social science

Historical knowledge, comparative

Theoretical and Methodological Knowledge

The Discourse of Indonesian Islam in Kompas and Jawa Pos Daily

Jawa Pos and the articulation of Indonesian’s Islam

The political interest of NU: Indonesian’s Islam as a discourse

No. Title of Articles and Edition Writer Position Position

Indonesian’s Islam and ideology principles of Kompas

No. Indonesian' Islam Kompas

No. News Title Edition Ideology Principle

Kompas and contextualization of Islam in Indonesia

No. News Title Edition Resource persons News Key Words

The Meaning of Smoking for Lecturers

Keywords: meaning, smoking, lecturers.

No Country 15 and above smokers

No Category Smokers Non-smokers

Research Findings and Discussion

The first smoking experience and smoking motives

The meaning of smoking and the diseases for health lecturers

The informants’ understanding about cigarette packs with disease pictures

The meaning of smoking for health lecturers

Avoid dot points and numbering such as:

How to cite the references:

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