Minggu, 27 Juli 2008

Al-Quran in Other Language Juz 1




Surah Al-Fatihah: 1-7 S.D. Al-Baqoroh: 1-141


Surah Al-Fatihah: 1-7
1. ALLAH in the name of The Most Affectionate, the Merciful.
2. All praise unto Allah, Lord of all the worlds.
3. The most Affectionate, The Merciful.
4. Master of the Day of Requital.
5. We worship You alone, and beg You alone for help.
6. Guide us in the straight path.
7. The path of those whom You have favoured. Not of those who have earned Your anger and nor of those who have gone astray.


Surah Al-Baqoroh: 1-141
1. Alif-Lam Mim (Individual Letters of Arabic Alphabet).
2. That high ranked Book (Quran) whereof there is no place of doubt, in it there is guidance to the God-fearing.
3. Who believe without seeing, and establish prayer and spend in Our path, out of Our provided subsistence.
4. And who believe in what has been sent down towards you, O beloved prophet! And what has been sent down before you and are convinced of the Last Day.
5. They alone are on the guidance from their Lord and they alone are the gainers.
6. Surely, as to those who are destined to infidelity, it is alike whether you warn them or warn them not, they will never believe.
7. Allah has set a seal on their hearts and on their ears, and over their eyes there is a dark covering, and for them is great torment.
8. And some people say, 'We have believed in Allah and the Last Day' yet they are not to believe.
9. They seek to deceive Allah and the believers, and in fact, they deceive not but their own souls, and they perceive not.
10. In their hearts is a disease, so Allah has increased their disease and for them is a painful torment, the recompense of their lies.
11. And when it is said to them, create not disorder on the earth, they say, 'we are but reformats'.
12. Be-ware! It is they who are the mischief-makers, but they perceive not.
13. And when it is said to them 'believe as others have believed,' they say, 'shall we believe as fools', believe, Beware! It is they who are the fools, but they do not know.
14. And when they meet believers, they say, 'we believe', and when they are alone with their devils, they say, 'we are with you, we are only mocking'.
15. Allah mocks at them (Befitting His Dignity) and leaves them to wander about in their contumacy.
16. They are those people who purchased error for guidance but their trade earned them no profit, and they indeed knew not the way of trading.
17. Their example is like the one who kindled a fire, so when it lit up all around him, Allah took away their light and left them in darkness where nothing is seen.
18. Deaf, Dumb, blind, so they are not to return.
19. Or like a rain pouring from the sky. Wherein is darkness and thunder and lightning, they thrust fingers in their ears because of the thunderclaps for fear of death and Allah has encompassed the disbeliveers.
20. It so "seems that the lightning, would snatch away the, sights whenever there is some flashing they walk therein and when it is dark, they stand still, and if Allah willed He would have taken away their ears and sights, surely Allah can do everything.
21. O Mankind! Worship your Lord Who has created you and those before you, haply you may become pious.
22. And Who made the earth a bed for you, and the sky a structure and caused water to come down from heaven hence brought forth therewith some fruits for your food, therefore do not set up equals for Allah knowingly.
23. And if you are in some doubt, concerning what We sent down upon Our special devotee, then bring one chapter like it, and call upon all your helpers beside Allah, if you are truthful.
24. Then if you cannot bring and We declare that you can never bring, hence dread the fire whose fuel is men and stones, is prepared for the disbeliveers.
25. And give glad tidings to those who accepted faith and did good deeds, that for them there are gardens under which flow streams. Whenever they would be provided with a fruit to eat, they would say seeing its shape this is the same substance which we got before and that was given to them resembling in shape, and for them there are pure mates and therein they will abide for ever.
26. Surely, Allah not ashamed of describing any thing for illustration, be it a gnat or above it, hence those who accepted faith, they know that it is the truth from their Lord, and those who are disbeliveers they say, "What does Allah mean by such a similitude". Allah sends astray many by it and guides many and Bends astray those by it who are disobedient
27. Those who break the covenant of Allah after its confirmation and sever that which Allah ordered to join and spread disorder in the earth, they are the only losers.
28. How you will disbelieve in Allah, whereas, you were dead, He gave you life, then will cause you to die then again will give you life, then towards Him you will return.
29. He it is Who created for you all that is in the earth, then turned toward the heaven, then formed seven heavens correctly and He knows all and every thing.
30. And recall when your Lord said to the Angels, I am about to place a vice-generate in the earth, they said, "will You place such who will spread disorder and shed blood'? And We praise You commending You and sanctify You; He told, 'I know what you know not'.
31. And Allah the Exalted taught the names of all things to Adam. Then presenting all shines before the Angels said, "Tell the names of these, if you are truthful."
32. They said 'Sanctity to You", We know nothing, but what You Taught us, no doubt, You alone are the Knower and the Wise.
33. He "said, "O Adam tell them the names of all shines, when Adam had informed them of the names of all, He told, had I not told you that I know all the hidden things of the beavers and earth, and I know whatever you disclose and whatever you hide.
34. And recall, when We ordered the angels to prostrate before Adam, then all prostrated save Iblis. He refused, boasted, and became disbeliever.
35. And We said, "O Adam dwell you and your wife in this (paradise) and eat freely thereof where you will but do not approach this tree lest you become of the transgressors.
36. Then Satan made them slip and got them out from the place where they lived, and We said, "get down, one of you is the enemy of the other and you have to stay in the earth and to make use of it for a time.
37. Then Adam learnt certain words from his Lord so Allah accepted his penitence. Surely, He is the alone most Relenting, Merciful.
38. We said, "you all get down from the paradise then if any guidance comes to you from Me, then who-so-ever followed My guidance, they have no fear nor any grieve.
39. And those who disbelieve and shall belie My signs, they are the people of the hell, they have to live in it forever.
40. O Children of Yaqoob recall My, that favor which I bestowed upon you and fulfill My covenant, I shall fulfill your covenant and dread Me alone.
41. And believe in what I sent down confirming that which is with you and be not the first rejecter of it and accept not small price for My signs and dread Me alone.
42. And confound not the truth with falsehood and conceal not the truth knowingly.
43. And establish prayer and pay the Zakat (Poor due) and bow with those who bow.
44. Do you order righteousness to mankind and forget yourselves whereas you read the Book? Then, have you no sense?
45. And seek help in patience and prayer, and surely, the prayer is hard indeed save to those, who lean towards Me with their hearts.
46. Who are sure that they have to meet their Lord and to return unto Him alone.
47. O Children of Yaqoob recall My favor, which I bestowed upon you, and exalted you over the entire world in your time.
48. And fear the day, when no soul shall be a substitute for another, and nor any Intercession be accepted for the infidels and nor his soul be freed for any compensations and nor shall they be helped.
49. And recall when We delivered you from the Pharaoh's people that afflicted you with grievous torment, slaughtering your sons and keeping your daughters alive and in this, there was a great trial or great reward from your Lord.
50. And when We divided the river for you then saved you and drowned pharaohs' people before your eyes.
51. And We made a promise of forty night' with Moses, then after him, you began worshipping a calf and you were unjust.
52. Then We pardoned you after that, so that you might be grateful.
53. And when We gave the Book to Moses and Criterion to judge between right and wrong, so that you might be on right path.
54. And when Moses said to his people, "O my people, you have do" injustice to your souls by taking the Calf, turn therefore towards your Creator then kill amongst your selves each other. That is better for you with your Creator, so He accepted your penitence. Surely, He is alone the most Relenting, Merciful.
55. And when you said, "O Moses, we shall never believe you, until we see Allah manifestly, then the thunder bolt overtook you, while you were looking.
56. Then We made you alive after your death, so that you might be grateful.
57. And We made cloud your shade and sent down on you Manna and Salwa, eat of Our good things, provided by Us, and they did no harm to Us, yes they had harmed their own souls.
58. And when We said, "Go into this town, then eat freely there from wherever you will, and enter the gate prostrating and say, 'forgive our sins', We shall forgive your sins end it is possible that more be given to the right doers.
59. Then the unjust changed the words beside that which had been told, so We sent down upon them a scourge from heaven, in lieu of their disobedience.
60. And when Moses asked water for his people, then We said, "Strike this rock with your staff," atone, there gushed forth twelve springs therefrom. Each group knew its drinking place. Eat and drink of what Allah has provided and do not wander in the earth raising mischief.
61. And when you said, "O Moses, we will not remain content with one food, pray then to your Lord, that He bring forth for us of what the earth grows, some vegetables and cucumbers and wheat and lentils and onions," said, "Do you demand inferior thing in exchange of the superior?" Well get down in Egypt or in any city, there you shall get that which you demanded, and humiliation and poverty were stamped upon them and drew-in the wrath of Allah. This was in lieu of their refusal of the Signs of Allah and slaying the prophets unjustly. This was due to their disobedience and transgression.
62. Surely, those who believe, and the Jews and the Christians and the Sabians, whoever have faith with true hearts in Allah and in the Last-day and do good deeds, their reward is with their Lord, and there shall he no fear for them nor any grief.
63. And when We took a covenant from you and raised high above you the mount Toor, hold firmly to what We give you, and remember what is therein, in the hope that you may become God-fearing.
64. Then you turned back thereafter, so if there had been no Grace of Allah and His mercy upon you, then you would have been among the losers.
65. And, undoubtedly, you surely know, those among you who rebelled in the matter of Saturday (Sabbath). So We said to them, "Be Apes, despised."
66. Thus, We made this event of that town a warning to those of the present and to those after them and a lesson to the God-fearing.
67. And when Moses said to his people, "Allah commands you to slaughter a cow". They said, "you make us a laughingstock". He said, "refuge of Allah, that I be among the ignorant".
68. They said, "pray to your Lord that He tell to us, what kind of the cow, is," he said, "says He, she is a cow, neither old nor immature, but in between both", so do what you are commanded.
69. They said, "Pray to your Lord that He tell to us what her color is," he said, 'says He, she is a yellow cow, whose color is intensely deep, delightful to the beholders.
70. They said, "Pray to Your Lord that He explain clearly to us, what kind of cow is that. Certainly, we have become dubious about cows, and if Allah wills, we shall get the guidance.
71. (Moses) said, "Says He, that she is a cow, no service is taken from her nor she ploughs the earth, nor water the filth, unblemish in which there is no spot. They said, "now you brought the truth, then they slaughtered her and were not willing to slaughter.
72. And when you shed blood, then began accusing for it each other and Allah was to disclose what you were hiding.
73. Then We said, "strike with a part of that cow to the slain. Allah thus will give life to the dead and shows you His Signs, so that you may understand.
74. Then, thereafter your hearts hardened, then they are like stones, but harder than these; and of stones there are some from which rivers gush forth and some are those which split, then water comes therefrom and there are some which fall down for fear of Allah, and Allah is not unmindful of your doings.
75. Then O Muslims! Do you covet that the Jews would believe you? And one group of them was that which used to hear the words of Allah, then used to pervert it knowingly after having understood it.
76. And when they meet Muslims, they say, 'we accepted the faith', and when they are alone among themselves, then they say, "Do you explain to Muslims that knowledge which Allah disclosed to you, that they thereby argue with you before your Lord. Have you no wisdom?
77. Do they not know that Allah knows all that they conceal and all that they disclose?
78. And some of them are illiterate who do not know the Book, but oral reading or their own false notions and they are in mere supposition.
79. Then there is woe for them who write the Book with their own hands and then say, "this is from Allah", so that they may gain small price in lieu of it. Then there is woe for them for the writings of their own hands and woe to them for such earning.
80. And they said, "the fire shall not touch us except for numbered days", Say then, have you taken a promise from Allah, then Allah, will never break His Promise. Or you say about Allah that which you do not know.
81. Aye, why not, who so earns vice and his sin encompasses him, he is one among the people of the hell, they have to remain therein forever.
82. And those, who accepted faith and did good works. They are the people of Paradise. They have to remain therein forever.
83. And when We took covenant from the children of Israel that worship none save Allah and do good to parents and to kindred, and orphans and the needy and speak good to people and establish prayer and pay the poor-due (Zakat); then you turned back, except a few among you and you are back-sliders.
84. And when We took a covenant from you, that shed no blood of your own and turn not out your own people from your own towns, then you affirmed it and you are witnesses.
85. Then it is you who began slaying your own people and turn out a group of your own people from their homeland, provide help to (their opponents) against them in sin and transgression, and if they come to you as captive, you ransom them, and their expulsion is unlawful for you. Do you then have faith on some commandments of God and refuse some other. Then whose of you do such, what is the reward of it, save disgrace in the world, and on the day of Resurrection, they shall be driven towards severest torment, and Allah is not unaware of your doings.
86. These are the people who purchased the life of the world for the life of Hereafter, so neither the torment shall be lightened from over them nor they shall be helped.
87. And verily, We gave Moses the Book and after him send Messengers one after another, repeatedly, and gave clear signs to Jesus son of Mary and helped him with the Holy Spirit. Then, do you grow arrogant; when any Messenger came to you with what your soul desires not? So belie you a group of them (Prophets) and slay another group.
88. The Jews said, "our hearts are wrapped with covers, Nay Allah cursed them because of their blasphemy, so little of them accept faith.
89. And when there came to them, that Book (Quran) of Allah, which confirms the Book (Taurat) with them, and before that they were asking for victory over the infidels by means of the same prophet. Then, when came to them that known and recognised one, they rejected him. So Allah's curse on those who reject.
90. They sold their souls, for what a miserable price that they deny what Allah has sent down, with this jealousy that, Allah of His grace send revelation on whomsoever of His devotees He pleases. Thus they became worthy of wrath upon wrath and there is humiliating torment for the infidels.
91. And when it is said to them, "Have faith in what Allah has sent down," then they say, 'We have faith in what has been sent down to us and reject the rest, though it is the truth confirming what is with them. Say you, 'why did you then kill former prophets, if you had faith upon your Book'?
92. And assuredly, Moses came to you with clear signs, then after that you made the calf a god and you were unjust.
93. And recall, when We took a covenant from you and raised above your heads the mountain Tur, hold what We give to you with firmness and listen. They said, 'We heard and did not accept,' and the calf was permeating in their hearts because of their infidelity. Say then! 'What a vile command is given to you by your faith, if at all you have faith'.
94. Say you: 'if the last home near Allah be for you solely, not for others, then well long for death, if you are truthful.
95. And they will never long for it ever, because of their evil deeds, which they have done before, and Allah knows the unjust well.
96. And undoubtedly, you will find them that they are necessarily most covetous of life even more than of all the people. And of idolaters, one is desirous of having a life of thousand years, and that will not keep him away from the torment, even being granted such life. And Allah is seeing their doings.
97. Say you, 'whoever be the enemy of Jibril- then he (Jibril) caused to descend on your heart this Quran by the Command of Allah, Confirming the former Books, and there is guidance and glad tidings to Muslims'.
98. Whoever be the enemy of Allah and His angels and His Messengers and Jibril and Mikael, then Allah is the enemy of infidels.
99. And undoubtedly, We sent down towards you manifest Signs; and none would be denying them but the disobedients.
100. And is it that whenever they enter into a covenant, one party of them throws it out' Nay; most of them have no faith?
101. And when came to them a Messenger from Allah confirming their Books. A party of the people of the Book threw away the Book of Allah behind their backs, as if they had no knowledge.
102. And they followed that which was being recited by the devils in the reign of Suleman and Suleman did not disbelieve, yes; the devils disbelieved. They teach magic to people and that (Magic) which was sent down unto the two angels Harut & Marut in Babel. But both did teach nothing to anyone till they did not say this, "We are nothing but trial", then do not therefore lose your faith. They learnt that from them by which they might cause separation between man and his wife, and they can not harm anyone, but by the command of Allah. And they learn that which will harm them, and will not profit. And undoubtedly, they know that one who took this trade, has no share in the hereafter and undoubtedly, what the evil thing is that for which they sold their souls, had they known!
103. And if they had accepted faith and kept themselves aloof from sins, then there is better reward from Allah, had they known.
104. O Men of faith do not say. Raina, but say humbly, respected Sir. "Look upon us" and from very beginning listen carefully, and for the disbeliveers is a grievous torment.
105. Those who are infidels, whether people of the book or idolaters, do not desire that any good should be sent down to you from your Lord and Allah chooses for His Mercy, whomsoever He pleases, and Allah is of Exceeding Bounty.
106. When any verse We abrogate or cause to be forgotten, then shall bring one better or the like thereof. Do you not know that Allah can do all and every thing?
107. Do you not know that the sovereignty of heavens and earth is only for Allah and beside Allah, you have neither any supporter nor helper?
108. Do you wish to question your Messenger as Moses was questioned before and whoever exchanges faith for unbelief, he rightly has gone astray from the right path?
109. Many of the people of the Book desired, had you been turned back towards infidelity after faith! Out of sheer envy of their hearts, after it that the truth has become manifest unto them, so leave them and overlook, till Allah brings His command. Undoubtedly Allah is powerful over every thing.
110. And keep up the prayer and pay Zakat (poor due) and whatever good you shall send forth for your souls, you shall find it with Allah. Undoubtedly Allah is seeing your doings.
111. And the people of the Book spoke, 'None shall enter paradise, but he who be a Jew or Christian. These are their vain desires. Say, you 'Bring your proof, if you are truthful'.
112. Yes, why not, who submitted his face for Allah and is the doer of good, then his reward is with his Lord and they have neither any fear nor any grief.
113. And the Jews spoke, '`The Christians are nothing," and Christians spoke; "The Jews are nothing," though they read the Book. Even thus the illiterates said the like of their saying. Then Allah will judge between them on the Day of Judgement regarding that wherein they are disputing.
114. Who is more unjust than he who prevents the mosques of Allah from being mentioned the name of Allah, and strives to ruin them, it was not proper for them to enter the mosques but with fear. For them, there is disgrace in the world and for them, there is great torment in the hereafter.
115. And east and west all is for Allah, then whichever side you turn your face there is the face of Allah (The mercy of Allah inclined towards you). Undoubtedly Allah is all Embracing, all Knowing.
116. And they say 'Allah has taken unto Himself a son', sanctity is for Him. Nay, whatever is in the heavens and is in the earth is His possession. All are unto Him subservient.
117. The Originator of the heavens and the earth, and when He decrees any thing, then says to it only, 'Be and it becomes at once."
118. And the illiterates spoke, 'Why Allah speaks not to us or any sign is being given to us. Likewise said those before them, similar to their saying. The hearts of these people and of those are alike. Undoubtedly, We manifested the signs for the persons of firm faith.
119. Assuredly, We have sent you with the truth; bearer of glad tidings and a Warner and you shall not be questioned about the inmates of Hell.
120. And never the Jews and Christians will be pleased with you unless you follow their Din (creed). Say then! 'The guidance of Allah is the only guidance', (O listener who he may be) if you become follower of their desires, after the knowledge that has come to you, then no one will be your protector from Allah and no helper.
121. Those who have been given the Book by Us, they recite it as it ought to be, they alone have faith unto it and those who disbelieve it, they alone are the losers.
122. O Children of Yaqoob! Remember My favour which I bestowed upon you and that I exalted you above all people of that period.
123. And fear the day when no soul shall be a substitute for another and nor it shall be freed for any compensation, and nor any intercession will profit the infidels and nor will they be helped.
124. And when his Lord tested Ibrahim with certain words then he fulfilled them. Said He "I am to make you leader of the people," submitted he" and from my off springs". Said He, "My covenant does not reach to the unjust".
125. And recall! When We made this house a place of assembly for the people and a place of safety, and make the station of Ibrahim a place of prayer and We enjoined strictly upon Ibrahim and Ismail to purify well My house for those who go around it and those who stay therein for devotion and those who bow down and prostrate.
126. And when Ibrahim submitted "O my Lord make this City a region of peace and feed the inhabitants of it with varied fruits to such of them who believe in Allah and the Last Day,' said He, "and who became unbeliever, to him also I will give a little to use, and then shall force him towards the torment of the hell and that is an evil place of return.
127. And when Ibrahim was raising the foundations of this house and Ismail (too) praying, O Our Lord accept from us, undoubtedly, You alone Hear and Know'.
128. 'O Our Lord! Make us submissive to You and of our offspring a nation submissive to You, tell us our ways of worship, and turn to us with Your mercy. Surely, You alone are most Relenting and Merciful.
129. 'O Our Lord, and send in them a messenger from among themselves, who may recite to them Your signs and teach them Your Book and wise knowledge and may purify them well. Surely, You are alone the Predominant, the Wise.
130. And who will turn his face from the religion of Ibrahim, save one who is a foolish in heart, and undoubtedly, We necessarily, chose him in the world and surely he is among the people having ability to gain Our special proximity in the hereafter.
131. When his Lord said to him, "Surrender", submitted he, 'I surrendered to Him, Who is the Lord of all the worlds'.
132. And Ibrahim left the legacy of the same religion to his sons and Yaqoob too; that 'O my sons, surely Allah has chosen this religion for you, therefore die not, but as Muslim.
133. On the contrary, some of you were present, when death came to Yaqoob, when he said to his sons, 'whom you will worship after me', said they 'we shall worship He Who is your God and of your fathers Ibrahim and Ismail and Ishaque, the one God and to Him we have submitted ourselves'.
134. This is a community that has passed away, for them what they earned and for you are what you earn and you shall not be questioned for their deeds.
135. And the people of the book spoke, 'Be Jews or Christians, you will get guidance'. Say you, 'on the contrary, we take the religion of Ibrahim who was away from every falls-hood and was not among the polytheists'.
136. Say like this, 'we believe in Allah and what has been sent down towards us and what was sent down on Ibrahim and Ismail and Ishaque and Yaqoob and on his son and what was given to Moses and Christ and what was given to the rest of the prophets from their Lord: we do not differentiate between any of them in the matter of faith and we have submitted ourselves to Allah.
137. Then if they believe too, as you have believed then they are guided, and if they turn back their faces, then they are but in total schism. So, O beloved, prophet! Soon Allah will suffice you on behalf of them. He is alone Hearing and Knowing.
138. We took the dye of Allah and whose dye is better than Allah and We worship Him alone.
139. Say you! 'Do you dispute about Allah, though He is our Lord and yours too; and our doings are with us and your doings with you, and we belong totally to Him alone.
140. On the contrary, you say like this, that Ibrahim, and Ismail and Ishaque and Yaqoob and his sons were Jews or Christians; say then, 'have you more knowledge or Allah,' and who is more unjust than he who conceals' the testimony and Allah is not unmindful of your doings.
141. That is a community that has passed away, for them is their earning and for you is your earning and you shall not be questioned of their works.






STAF of GOVERENMENT SUTDIES Manbaul Ullum University

STAF of GOVERENMENT SUDIES Manbaul Ullum University DIVISI KHUSUS UNTUK Riset, Analisa dan Kritikal Penyelenggaraan Pemerintahan

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Everything About Government Papers

The Definition

A government is "the organization, that is the governing authority of a political unit,"[1] "the ruling power in a political society,"[2] and the apparatus through which a governing body functions and exercises authority.[3] "Government, with the authority to make laws, to adjudicate disputes, and to issue administrative decisions, and with a monopoly of authorized force where it fails to persuade, is an indispensable means, proximately, to the peace of communal life."[4] "A compulsory territorial monopolist of protection and jurisdiction equipped with the power to tax without unanimous consent."[5] Statist theorists maintain that the necessity of government derives from the fact that the people need to live in communities, yet personal autonomy must be constrained in these communities.

A state or province of sufficient size and complexity will have different layers or levels of government: local, regional and national.

Contents



Types of government

Some countries have hybrid forms of Government such as modern Iran with its combination of democratic and theocratic institutions, and constitutional monarchies such as The Netherlands combine elements of monarchy and democracy.[15][16]

Origin of government

For many thousands of years when pepole were hunter-gatherers and small scale farmers, humans lived in small, "relatively non-hierarchical" and mostly self-sufficient communities. However, the human ability to precisely communicate abstract, learned information allowed humans to become ever more effective at agriculture,[17] and that allowed for ever increasing population densities.[18] David Christian explains how this resulted in states with laws and governments:

As farming populations gathered in larger and denser communities, interactions between different groups increased and the social pressure rose until, in a striking parallel with star formation, new structures suddenly appeared, together with a new level of complexity. Like stars, cities and states reorganize and energize the smaller objects within their gravitational field.

David Christian, p. 245, Maps of Time

The exact moment and place that the phenomenon of human government developed is lost in time; however, history does record the formations of very early governments. About 5,000 years ago, the first small city-states appeared.[18] By the third to second millenniums BC, some of these had developed into larger governed areas: the Indus Valley Civilization, Sumer, Ancient Egypt and the Yellow River Civilization.[19]

States formed as the results of a positive feedback loop where population growth results in increased information exchange which results in innovation which results in increased resources which results in further population growth.[20][21] The role of cities in the feedback loop is important. Cities became the primary conduits for the dramatic increases in information exchange that allowed for large and densely packed populations to form, and because cities concentrated knowledge, they also ended up concentrating power.[22][23] "Increasing population density in farming regions provided the demographic and physical raw materials used to construct the first cities and states, and increasing congestion provided much of the motivation for creating states."[24]

Fundamental purpose of government

The fundamental purpose of government is the maintenance of basic security and public order — without which individuals cannot attempt to find happiness.[25] The philosopher Thomas Hobbes figured that people, as rational animals, saw submission to a government dominated by a sovereign as preferable to anarchy.[26][27]

People in a community create and submit to government for the purpose of establishing for themselves, safety and public order.[28][27][29][30]

Early governments

These are examples of some of the earliest known governments:

  • Ancient Egypt—3000 BC[19]
  • Indus Valley Civilization—3000 BC[19][31]
  • Sumer—5200 BC[19]
  • Yellow River Civilization (China)—2000 BC[19]

Expanded roles for government

Military defense

The fundamental purpose of government is to protect one from his or her neighbors; however, a sovereign of one country is not necessarily sovereign over the people of another country. The need for people to defend themselves against potentially thousands of non-neighbors necessitates a national defense mechanism—a military.

Militaries are created to deal with the highly complex task of confronting large numbers of enemies. A farmer can defend himself from a single enemy person—or even five enemies, but he can't defend himself from twenty thousand—even with the help of his strongest and bravest family members. A far larger group would be needed, and despite the fact that most of the members of the group would not be related by family ties, they would have to learn to fight for one another as if they were all in the same family. An organization that trains people to do this is an army.

Wars and armies predated governments, but once governments came onto the scene, they proceeded to dominate the formation and use of armies. Governments seek to maintain monopolies on the use of force,[4] and to that end, they usually suppress the development of private armies within their states.

Economic security

Increasing complexities in society resulted in the formations of governments, but the increases in complexity didn't stop. As the complexity and interdependency's of human communities moved forward, economies began to dominate the human experience enough for an individual's survival potential to be affected substantially by the region's economy. Governments were originally created for the purpose of increasing people's survival potentials, and in that same purpose, governments became involved in manipulating and managing regional economies.[32] One of a great many examples would be Wang Mang's attempt to reform the currency in favor of the peasants and poor in ancient China.[33]

At a bare minimum, government ensures that money's value will not be undermined by prohibiting counterfeiting, but in almost all societies—including capitalist ones—governments attempt to regulate many more aspects of their economies.[34] However, very often, government involvement in a national economy has more than just a purpose of stabilizing it for the benefit of the people. Often, the members of government shape the government's economic policies for their own benefits. This will be discussed shortly.

Social security

Social security is related to economic security. Throughout most of human history, parents prepared for their old age by producing enough children to ensure that some of them would survive long enough to take care of the parents in their old age.[35] In modern, relatively high-income societies, a mixed approach is taken where the government shares a substantial responsibility of taking care of the elderly.[35]

This is not the case everywhere since there are still many countries where social security through having many children is the norm. Although social security is a relatively recent phenomenon, prevalent mostly in developed countries, it deserves mention because the existence of social security substantially changes reproductive behavior in a society, and it has an impact on reducing the cycle of poverty.[35] By reducing the cycle of poverty, government creates a self-reinforcing cycle where people see the government as friend both because of the financial support they receive late in their lives, but also because of the overall reduction in national poverty due to the government's social security policies--which then adds to public support for social security.[36]

Environmental security

Governments play a crucial role in managing environmental public goods such as the atmosphere, forests and water bodies. Governments are valuable institutions for resolving problems involving these public goods at both the local and global scales (e.g., climate change, deforestation, overfishing). Although in recent decades the economic market has been championed by certain quarters as a suitable mechanism for managing environmental entities, markets have serious failures and governmental intervention and regulation and the rule of law is still required for the proper, just and sustainable management of the environment.

Positive aspects of government

Governments vary greatly, and the situation of citizens within their governments can vary greatly from person to person. For many people, government is seen as a positive force.

Upper economic class support

Governments often seek to manipulate their nations' economies — ostensibly for the nations' benefits. However, another aspect of this kind of intervention is the fact that the members of government often take opportunities to shape economic policies for their own benefits. For example, capitalists in a government might adjust policy to favor capitalism, so capitalists would see that government as a friend. In a feudal society, feudal lords would maintain laws that reinforce their powers over their lands and the people working on them, so those lords would see their government as a friend. Naturally, the exploited persons in these situations may see government very differently.

Support for democracy

Government, especially in democratic and republican forms, can be seen as the entity for a sovereign people to establish the type of society, laws and national objectives that are desired collectively. A government so created and maintained will tend to be quite friendly toward those who created and maintain it.

Religion

Government can benefit or suffer from religion, as religion can benefit or suffer from government. While governments can threaten people with physical harm for observed violations of the law, religion often provides a psychological disincentive for socially destructive or anti-government actions.[37][38] Religion can also give people a sense of peace and resolve even when they are in trying circumstances, and when an individual's religious beliefs are aligned with the government's, that person will tend to see government as a friend—especially during religious controversies.

Negative aspects of government

Since the positions of individuals with respect to their governments can vary, there are people who see a government or governments as negative.

War

In the most basic sense, a people of one nation will see the government of another nation as the enemy when the two nations are at war. For example, the people of Carthage saw the Roman government as the enemy during the Punic wars.[39]

Enslavement

In early human history, the outcome of war for the defeated was often enslavement. The enslaved people would not find it easy to see the conquering government as a friend.

Religious opposition

There is a flip side to the phenomenon of people's ability to view a government as a friend because they share the government's religious views. People with opposing religious views will have a greater tendency to view that government as their enemy. A good example would be the condition of Catholicism in England before the Catholic Emancipation. Protestants—who were politically dominant in England—used political, economic and social means to reduce the size and strength of Catholicism in England over the 16th to 18th centuries, and as a result, Catholics in England felt that their religion was being oppressed.[40]

Class oppression

Whereas capitalists in a capitalist country may tend to see that nation's government as their friend, a class-aware group of industrial workers—a proletariat—may see things very differently. If the proletariat wishes to take control of the nation's productive resources, and they are blocked in their endeavors by continuing adjustments in the law made by capitalists in the government,[41] then the proletariat will come to see the government as their enemy—especially if the conflicts become violent.

The same situation can occur among peasants. The peasants in a country, e.g. Russia during the reign of Catherine the Great, may revolt against their landlords, only to find that their revolution is put down by government troops.[42]

Critical views and alternatives

The relative merits of various forms of government have long been debated by philosophers, politicians and others. However, in recent times, the traditional conceptions of government and the role of government have also attracted increasing criticism from a range of sources. Some argue that the traditional conception of government, which is heavily influenced by the zero-sum perceptions of state actors and focuses on obtaining security and prosperity at a national level through primarily unilateral action, is no longer appropriate or effective in a modern world that is increasingly connected and interdependent. One such school of thought is human security, which advocates for a more people-based (as opposed to state-based) conception of security, focusing on protection and empowerment of individuals. Human security calls upon governments to recognise that insecurity and instability in one region affects all and to look beyond national borders in defining their interests and formulating policies for security and development. Human security also demands that governments engage in a far greater level of cooperation and coordination with not only domestic organisations, but also a range of international actors such as foreign governments, intergovernmental organisations and non-government organisations.

Whilst human security attempts to provide a more holistic and comprehensive approach to world problems, its implementation still relies to a large extent on the will and ability of governments to adopt the agenda and appropriate policies. In this sense, human security provides a critique of traditional conceptions of the role of government, but also attempts to work within the current system of state-based international relations. Of course, the unique characteristics of different countries and resources available are some constraints for governments in utilising a human security framework.

Synopsis

Government is sometimes an enemy and sometimes a friend. Government exalts some of us and oppresses others of us. At times, governments are aligned with our religious, economic and social views, and at other times—misaligned.

The role of government in the lives of people has expanded significantly during human history. Government's role has gone from providing basic security to concern in religious affairs to control of national economies and eventually to providing lifelong social security. As our societies have become more complex, governments have become more complex, powerful and intrusive. The controversies over how big, how powerful and how intrusive governments should become will continue for the remainder of human history.


Notes

  1. ^ Wordnet Search 3.0: Government
  2. ^ LoveToKnow: 1911 Encyclopedia: Government
  3. ^ American 760
  4. ^ a b Adler 80-81
  5. ^ Hoppe, Hans-Hermann (2003). The Myth of National Defense, 8. ISBN 0-945466-37-4.
  6. ^ American 65
  7. ^ Technically, anarchy is not a
    • { Constitutional Monarchy} A government that has a king, but his/her power is strictly limited by the government. An example of this is the UK.
    form of government.
  8. ^ American 483
  9. ^ Fotopoulos, Takis, The Multidimensional Crisis and Inclusive Democracy. (Athens: Gordios, 2005). (English translation of the book with the same title published in Greek).
  10. ^ "Victorian Electronic Democracy : Glossary" (July 28, 2005). Retrieved on 2007-12-14.
  11. ^ American 503
  12. ^ American 1134
  13. ^ American 1225
  14. ^ American 1793
  15. ^ "CIA World Factbook -- Iran". Central Intelligence Agency (2007). Retrieved on 2007-12-04. (printable version)
  16. ^ "CIA - World Factbook -- Netherlands". Central Intelligence Agency (2007). Retrieved on 2007-12-04.
  17. ^ Christian 146-147
  18. ^ a b Christian 245
  19. ^ a b c d e Christian 294
  20. ^ Christian 253
  21. ^ Most of this sentence is in the present tense because the process is still ongoing.
  22. ^ Christian 271
  23. ^ The concept of the city itself became a self-reinforcing cycle. "The creation of such large and dense communities required new forms of power," and since cities concentrate power, the new (sovereign) rulers had incentives to build and expand cities to further increase their power.(Christian 271,321)
  24. ^ Christian 248
  25. ^ Schulze 81
  26. ^ Dietz 68
  27. ^ a b Social Contract Theory
  28. ^ Dietz 65-66
  29. ^ Hobbes idea of the necessity of the formation of government is known as the social contract theory.
  30. ^ The field of study and thought about the necessity of governments and governments' relationships with people is known as political philosophy.
  31. ^ Higham, "Indus Valley Civilization"
  32. ^ Schulze 13,58
  33. ^ General Zhaoyun par. 1
  34. ^ Interestingly, during World War I, the "capitalist" countries of Europe implemented economic measures that would make a socialist proud.(Schulze 275)
  35. ^ a b c Nebel 165-166
  36. ^ Bruce Bartlett. Social Security Then and Now. COMMENTARY. March 2005, Vol. 119, No. 3, pp. 52-56. In the online version on paragraph 13 it suggests that, During the Great Depression, Roosevelt wanted to suppress revolutionary tendencies by tying workers to the state—hence a state-run social security system. Also read the paragraphs above where it talks about populist demagogues and socialist revolutions in other countries. Tying workers to the state through social security was a politically strategic move designed to preserve the United States of America and its democracy.
  37. ^ Dietz 151n70
  38. ^ Dietz 138
  39. ^ E.L. Skip Knox. "The Punic Wars". Department of History, Boise State University. Retrieved on 2007-12-14.
  40. ^ "CATHOLIC ENCYCLOPEDIA: England (Since the Reformation)". www.newadvent.org (1913). Retrieved on 2007-12-14.
  41. ^ Christian 358
  42. ^ McKay 613

References

  • Adler, Mortimer J. (1996). The Common Sense of Politics. Fordham University Press, New York. ISBN 0-8232-1666-7.
  • Christian, David (2004). Maps of Time. University of California Press. ISBN 0-520-24476-1.
  • Dietz, Mary G. (1990). Thomas Hobbes & Political Theory. University Press of Kansas. ISBN 0-7006-0420-0.
  • Miller, George A.; Christiane Fellbaum, and Randee Tengi, and Pamela Wakefield, and Rajesh Poddar, and Helen Langone, and Benjamin Haskell (2006). "WordNet Search 3.0". WordNet a lexical database for the English language. Princeton University/Cognitive Science Laboratory /221 Nassau St./ Princeton, NJ 08542. Retrieved on 2007-11-10.
  • Nebel, Bernard J.; Richard T. Wright (2007). Environmental Science (7th ed.). Prentice Hall, Inc., Upper Saddle River, NJ 07458. ISBN 0-13-083134-4.
  • Schulze, Hagen (1994). States, Nations and Nationalism. Blackwell Publishers Inc, 350 Main Street, Malden, Massachusetts 02148, USA.

Additional references

  • Kenoyer, J. M. Ancient Cities of the Indus Civilization. Oxford: Oxford University Press, 1998
  • Possehl, Gregory L. Harappan Civilization: A Recent Perspective. New Delhi: Oxford University Press, 1993
  • Indus Age: The Writing System. Philadelphia: University of Pennsylvania Press, 1996
  • “Revolution in the Urban Revolution: The Emergence of Indus Urbanisation,” Annual Review of Anthropology 19 (1990): 261–282.

See also

Governmental roles

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Riset & Analisa Serta Problem Solving Kebijakan
Pemerintahan Kota Banjar

Sekilas Kota Banjar

http://www.banjar-jabar.go.id/redesign/
Sejarah Berdirinya Pemerintah Kota Banjar

Sejarah Pembentukan Kota Banjar tidak terlepas dari sejarah berdirinya Pemerintah Kabupaten Ciamis di masa lalu. Rangkaian waktu perjalanan berdirinya Pemerintah Kabupaten Ciamis sampai terbentuknya Pemerintah Kota Banjar melalui tahapan-tahapan sebagai berikut :

I. Banjar dalam sejarah perkembangannya
Banjar sejak didirikan sampai sekarang mengalami beberapa kali perubahan status, untuk lebih jelas perkembangannya sebagai berikut :
A. Banjar sebagai Ibukota Kecamatan, dari tahun 1937 sampai tahun 1940.
B. Banjar sebagai Ibukota Kewadanaan, dari tahun 1941 sampai dengan 1 Maret 1992
C. Banjar sebagai Kota Administratif dari tahun 1992 sampai dengan tanggal 20 Pebruari 2003.
D. Banjar sebagai Kota sejak tanggal 21 Pebruari 2003.

II. Terbentuknya Banjar Kota Administratif
Perkembangan dan kemajuan wilayah Provinsi Jawa Barat pada umumnya dan Kabupaten Ciamis khususnya wilayah Kecamatan Banjar, memerlukan pengaturan penyelenggaraan pemerintahan secara khusus guna menjamin terpenuhinya tuntutan perkembangan dan kemajuan sesuai dengan aspirasi masyarakat di Wilayah Kecamatan Banjar.

Wilayah Kecamatan Banjar menunjukan perkembangan dan kemajuan dengan ciri dan sifat kehidupan perkotaan, atas hal tersebut wilayah Banjar perlu ditingkatkan menjadi Kota Administratif yang memerlukan pembinaan serta pengaturan pemerintahan, pembangunan dan kemasyarakatan secara khusus.

Akhirnya tahun 1992 Pemerintah membentuk Banjar Kota Administratif berdasarkan Peraturan Pemerintah Nomor 54 Tahun 1991 tentang Pembentukan Banjar Kota Administratif yang diresmikan oleh Menteri Dalam Negeri pada tanggal 2 Maret 1992.

Beberapa alasan mengapa Banjar menjadi Kota administratif antara lain :
Keadaan Geografis, Demografis dan sosiologis kehidupan masyarakat yang perkembangannya sangat pesat sehingga memerlukan peningkatan pelayanan dan pengaturan dalam penyelenggaraan pemerintahan.

III. Terbentuknya Kota Banjar
Semakin pesatnya perkembangan dan tuntutan aspirasi masyarakat yang semakin mendesak agar Banjar Kota Administratif segera ditingkatkan menjadi Pemerintah Kota dimana hal ini pun sejalan dengan tuntutan dan undang-undang nomor 22 Tahun 1999 tentang Pemerintahan Daerah dan di sisi lain Pemerintah Kabupaten Ciamis bersama-sama Pemerintah Provinsi Jawa Barat memperhatikan perkembangan tersebut dan mengusulkan kepada Pemerintah Pusat dan Dewan Perwakilan Rakyat Republik Indonesia.

Momentum peresmian Kota Banjar yang diikuti pelantikan Penjabat Walikota Banjar dapat dijadikan suatu landasan yang bersejarah dan tepat untuk dijadikan Hari jadi Kota Banjar.


Riset & Analisa Serta Problem Solving Kebijakan
Pemerintahan Provinsi Jawa Barat


Sekilas Jawa Barat
(http://www.jabar.go.id/)

Sekilas Jabar

Visi dan Misi

VISI

Pembangunan di Jawa Barat pada tahap kedua RPJP Daerah atau RPJM Daerah tahun 2008-2013 menuntut perhatian lebih, tidak hanya untuk menghadapi permasalahan yang belum terselesaikan, namun juga untuk mengantisipasi perubahan yang muncul di masa yang akan datang. Posisi Jawa Barat yang strategis dan berdekatan dengan ibukota negara, mendorong Jawa Barat berperan sebagai agent of development (agen pembangunan) bagi pertumbuhan nasional.

Berbagai isu global dan nasional yang perlu dipertimbangkan dalam menyelesaikan isu yang bersifat lokal dan berimplikasi pada kesejahteraan masyarakat. Permasalahan yang dihadapi Jawa Barat antara lain kemiskinan, penataan ruang dan lingkungan hidup, pertumbuhan dan pemerataan pembangunan, terbatasnya kesempatan kerja, mitigasi bencana serta kesenjangan sosial. Dalam mengatasi permasalahan tersebut diperlukan penguatan kepemimpinan yang didukung oleh rakyat dan aspek politis.

Arah kebijakan pembangunan daerah ditujukan untuk pengentasan kemiskinan dan peningkatan kualitas hidup masyarakat, revitalisasi pertanian dan kelautan, perluasan kesempatan lapangan kerja, peningkatan aksebilitas dan kualitas pelayanan kesehatan dan pendidikan, pembangunan infrastruktur strategis, perdagangan, jasa dan industri pengolahan yang berdaya saing, rehabilitasi dan konservasi lingkungan serta penataan struktur pemerintah daerah yang menyiapkan kemandirian masyarakat Jawa Barat.

Dengan mempertimbangkan potensi, kondisi, permasalahan, tantangan dan peluang yang ada di Jawa Barat serta mempertimbangkan budaya yang hidup dalam masyarakat, maka Visi Pemerintahan Daerah Provinsi Jawa Barat tahun 2008-2013 yang hendak dicapai dalam tahapan kedua Pembangunan Jangka Panjang Daerah Provinsi Jawa Barat adalah :

“Tercapainya Masyarakat Jawa Barat yang Mandiri, Dinamis dan Sejahtera”.

Memperhatikan visi tersebut serta perubahan paradigma dan kondisi yang akan dihadapi pada masa yang akan datang, diharapkan Provinsi Jawa Barat dapat lebih berperan dalam perubahan yang terjadi di lingkup nasional, regional, maupun global.

Penjabaran makna dari Visi Jawa Barat tersebut adalah sebagai berikut :

Mandiri :

adalah sikap dan kondisi masyarakat Jawa Barat yang mampu memenuhi kebutuhannya untuk lebih maju dengan mengandalkan kemampuan dan kekuatan sendiri, terutama dalam bidang pendidikan, kesehatan, ketenagakerjaan, pelayanan publik berbasis e-government, energi, infrastruktur, lingkungan dan sumber daya air.

Dinamis :

adalah sikap dan kondisi masyarakat Jawa Barat yang secara aktif mampu merespon peluang dan tantangan zaman serta berkontribusi dalam proses pembangunan.

Sejahtera :

adalah sikap dan kondisi masyarakat Jawa Barat yang secara lahir dan batin mendapatkan rasa aman dan makmur dalam menjalani kehidupan.

Agar visi tersebut dapat diwujudkan dan dapat mendorong efektivitas dan efisiensi pemanfaatan sumber daya yang dimiliki, ditetapkan misi Provinsi Jawa Barat, yang didalamnya mengandung gambaran tujuan serta sasaran yang ingin dicapai.

MISI

Rencana Pembangunan Jangka Menengah Daerah Provinsi Jawa Barat 2008-2013 yang merupakan tahapan kedua dari Rencana Pembangunan Jangka Panjang Daerah Provinsi Jawa Barat 2005-2025, berorientasi pada pembangunan dan peningkatan kompetensi segenap sumber daya yang terdapat di Jawa Barat dalam segala bidang, guna menyiapkan kemandirian masyarakat Jawa Barat. Hal tersebut akan dicapai dengan menciptakan aktivitas ekonomi yang efektif dan efisien, menekankan upaya penguatan suprastruktur pelayanan kesehatan dan pendidikan, melanjutkan pembangunan infrastruktur wilayah, memantapkan revitalisasi infrastruktur yang telah ada, meningkatkan produktifitas pertanian dengan memanfaatkan teknologi berkelanjutan, meningkatkan kerja sama antara pemerintah dengan swasta dan masyarakat, meningkatkan kualitas lingkungan, meningkatkan kinerja pemerintahan daerah, menyusun perencanaan yang cerdas dan mampu menjawab masalah serta mengantisipasi peluang dan tantangan yang muncul secara cermat dan cerdas.

Kemampuan ekonomi dalam menciptakan lapangan kerja dan mengurangi kemiskinan akan terus didorong. Kebijakan ekonomi daerah diarahkan untuk mencapai pertumbuhan ekonomi yang berkelanjutan dan berkualitas melalui pengembangan kegiatan utama (core business) berdasarkan potensi lokal untuk mengurangi disparitas kesejahteraan antarwilayah. Hal ini dilakukan melalui pengembangan agribisnis, bisnis kelautan, industri manufaktur, jasa, dan pariwisata, yang ditunjang oleh pengembangan dunia usaha, investasi, infrastruktur dan keuangan daerah.

Dorongan terhadap pertumbuhan ekonomi juga dilakukan dengan mempercepat pembangunan infrastruktur bagi penyediaan energi termasuk listrik, serta memantapkan infrastruktur wilayah dalam rangka mendukung pemerataan dan pertumbuhan ekonomi.

Kebijakan berlanja daerah diupayakan dengan pengaturan pola pembelanjaan yang proporsional, efisien dan efektif, dengan berprinsip pada pro growth, pro poor, pro job, pro environment, pro public, melalui alokasi anggaran untuk 20% pendidikan, peningkatan kualitas dan kuantitas pelayanan kesehatan serta penggunaan indeks relevansi anggaran dalam penentuan anggaran belanja, penganggaran untuk mitigasi serta kebencanaan dan kerjasama antar daerah.

Isu strategis mengenai permasalahan yang berkaitan dengan fenomena atau yang belum dapat diselesaikan pada periode 5 (lima) tahun sebelumnya serta memiliki dampak jangka panjang bagi keberlanjutan pelaksanaan pembangunan, akan diatasi secara bertahap isu-isu ini mencakup aksesibilitas dan mutu pelayanan pendidikan masyarakat, pelayanan kesehatan masyarakat, ketersediaan dan pelayanan infrastruktur, penanganan kemiskinan dan pengangguran, penangan bencana alam, pengendalian lingkungan hidup, penanganan ketenagakerjaan, pemerintahan dan politik, pengendalian kependudukan, pemberdayaan ekonomi, apresiasi budaya daerah dan pemerintahan otonom.

Dalam rangka mengantisipasi kondisi dan permasalahan yang ada serta memperhatikan tantangan ke depan dengan memperhitungkan peluang yang dimiliki, maka rumusan Misi Provinsi Jawa Barat dalam rangka pencapaian Visi Jawa Barat 2013 ditetapkan dalam 5 (lima) misi berikut ini, untuk mencapai masyarakat Jawa Barat yang mandiri, dinamis dan sejahtera.

Misi Pertama, Mewujudkan Sumber Daya Manusia Jawa Barat yang Produktif dan Berdaya Saing.

Tujuan :

1. Mendorong masyarakat ke arah peningkatan kualitas pendidikan, kesehatan, dan kompetensi kerja;

2. Menjadikan masyarakat Jawa Barat yang sehat, berbudi pekerti luhur serta menguasai ilmu pengetahuan dan teknologi.

Sasaran :

1. Tuntasnya program pemberantasan buta aksara;

2. Meningkatnya akses dan mutu pendidikan terutama untuk penuntasan wajib belajar pendidikan dasar 9 tahun dan pencanangan wajib belajar 12 tahun bagi anak usia sekolah;

3. Meningkatnya akses dan mutu pelayanan kesehatan terutama untuk kesehatan ibu dan anak;

4. Meningkatnya pelayanan sosial dan penanggulangan korban bencana;

5. Meningkatnya kesetaraan gender;

6. Meningkatnya kualitas dan perlindungan terhadap tenaga kerja;

7. Meningkatnya peran pemuda dan prestasi olahraga dalam pembangunan kualitas hidup dan kehidupan masyarakat;

8. Meningkatnya kualitas kehidupan beragama;

9. Revitalisasi nilai-nilai budaya dan kearifan lokal.

Misi Kedua, Meningkatkan Pembangunan Ekonomi Regional Berbasis Potensi Lokal.

Tujuan :

Meningkatkan daya beli dan ketahanan pangan masyarakat melalui pengembangan aktivitas ekonomi berbasis potensi lokal.

Sasaran :

1. Meningkatnya aktivitas ekonomi regional berbasis potensi lokal;

2. Meningkatnya kesempatan dan penyediaan lapangan kerja;

3. Meningkatnya peran kelembagaan dan permodalan KUMKM dalam pengembangan ekonomi lokal yang berdaya saing;

4. Meningkatnya investasi yang mendorong penciptaan lapangan kerja;

5. Terpenuhinya kebutuhan pangan masyarakat.

Misi Ketiga, Meningkatkan Ketersediaan dan Kualitas Infrastruktur Wilayah.

Tujuan :

Menyediakan infrastruktur wilayah yang mampu mendukung aktivitas ekonomi, sosial dan budaya.

Sasaran :

1. Tersedianya infrastruktur transportasi yang handal dan terintegrasi untuk mendukung pergerakan perhubungan orang, barang dan jasa;

2. Tersedianya infrastruktur sumber daya air dan irigasi yang handal untuk mendukung upaya konservasi dan pendayagunaan sumber daya air, serta pengendalian daya rusak air;

3. Meningkatnya cakupan pelayanan dan kualitas infrastruktur energi dan ketenagalistrikan di Jawa Barat;

4. Meningkatnya akses masyarakat terhadap sarana dan prasarana dasar pemukiman (mencakup persampahan, air bersih, air limbah);

5. Terwujudnya keamanan dan keserasian dalam pembangunan infrastruktur.

Misi Keempat, Meningkatkan Daya Dukung dan Daya Tampung Lingkungan Untuk Pembangunan yang Berkelanjutan.

Tujuan :

Mewujudkan keseimbangan lingkungan dan keberlanjutan pembangunan.

Sasaran :

1. Terkendalinya pertumbuhan, pertambahan jumlah serta persebaran penduduk;

2. Berkurangnya tingkat pencemaran, kerusakan lingkungan, dan resiko bencana;

3. Meningkatnya fungsi kawasan lindung Jawa Barat;

4. Terlaksananya penataan ruang yang berkelanjutan;

5. Meningkatnya ketersediaan dan pemanfaatan energi alternatif yang ramah lingkungan serta energi terbaharukan diantaranya panas bumi, angin, dan surya.

Misi Kelima, Meningkatkan Efektifitas Pemerintahan Daerah dan Kualitas Demokrasi.

Tujuan :

1. Mengembangkan birokrasi yang semakin profesional dan akuntabel;

2. Mewujudkan kehidupan demokrasi dan terpeliharanya semangat kebangsaan.

Sasaran :

1. Meningkatnya kinerja dan disiplin aparatur yang berbasis kompetensi;

2. Terwujudnya kelembagaan dan ketatalaksanaan pemerintah daerah serta pengelolaan keuangan daerah yang akuntabel dan berbasis teknologi informasi;

3. Meningkatnya pelayanan publik yang dapat diakses dengan mudah dan cepat oleh seluruh lapisan masyarakat;

4. Meningkatnya kinerja pemerintahan desa dan pembangunan perdesaan;

5. Meningkatnya pembangunan dan pembinaan hukum di daerah;

6. Meningkatnya peran pemerintah dan masyarakat dalam pemeliharaan ketertiban umum dan ketentraman masyarakat;

7. Meningkatnya kerjasama daerah dalam pembangunan;

8. Meningkatnya peran dan fungsi partai politik;

9. Menguatnya peran masyarakat madani dalam kehidupan politik;

10. Tumbuhnya pembangunan kehidupan bermasyarakat, berbangsa dan bernegara.

Dalam rangka mewujudkan ke 5 (lima) misi tersebut, didasarkan pada nilai-nilai agama dan budaya daerah, dengan prinsip-prinsip penyelenggaraan pemerintahan, sebagai berikut :

1. Good Governance (tata kelola kepemerintahan), yaitu kepengelolaan dan kepengurusan pemerintahan yang baik bebas Korupsi, Kolusi dan Nepotisme (KKN) untuk menciptakan penyelenggaraan negara yang solid, bertanggung jawab, efektif dan efisien, dengan menjaga keserasian interaksi yang konstruktif di antara domain negara, swasta dan masyarakat;

2. Integrity (integritas), yaitu suatu kesatuan perilaku yang melekat pada prinsip-prinsip moral dan etika, terutama mengenai karakter moral dan kejujuran, yang dihasilkan dari suatu sistem nilai yang konsisten;

3. Quality and Accountability (mutu dan akuntabilitas), yaitu suatu tingkatan kesempurnaan, merupakan karakteristik pribadi yang mampu memberikan hasil yang melebihi kebutuhan atau pun harapan, dan sebuah bentuk tanggung jawab untuk suatu tindakan, keputusan dan kebijakan yang telah mempertimbangkan mengenai aturan, pemerintahan dan implementasinya, dalam pandangan hukum dan tata kelola yang transparan;

4. Pemerataan pembangunan yang berkeadilan, yaitu upaya mewujudkan peningkatan kualitas hidup dan kesejahteraan masyarakat untuk mengurangi tingkat kemiskinan, kesenjangan antarwilayah, dan kesenjangan sosial antar kelompok masyarakat, melalui pemenuhan kebutuhan akses pelayanan sosial dasar termasuk perumahan beserta sarana dan prasarananya, serta memberikan kesempatan berusaha bagi seluruh lapisan masyarakat untuk menanggulangi pengangguran dengan menyeimbangkan pengembangan ekonomi skala kecil, menengah, dan besar;

Penggunaan data dan informasi yang terintegrasi (Satu Data dan Informasi Jawa Barat) yang akurat, terbaharukan dan dapat dipertanggungjawabkan. Dokumen tersebut terdiri dari data dan informasi spasial (keruangan) dan a-spasial (non keruangan).


Kabupaten Sukabumi
Kabupaten Bekasi
Kabupaten Ciamis
Kabupaten Tasikmalaya
Kota Banjar
Kota Depok
Kota Bekasi
Kabupaten Cirebon
Kabupaten Sumedang
Kabupaten Indramayu
Kabupaten Purwakarta
Kabupaten Karawang
Kota Bogor
Kabupaten Majalengka
Kabupaten Bogor
Kabupaten Garut
Kabupaten Cianjur
Kabupaten Bandung
Kabupaten Kuningan
Kabupaten Subang
Kota Sukabumi
Kota Bandung
Kota Cirebon
Kabupaten Bandung Barat
Kota Cimahi
Kota Tasikmalaya
























Riset & Analisa Serta Problem Solving Kebijakan
Pemerintah Republik Indonesia

(www.indonesia.go.id)

Negara Kesatuan Republik Indonesia (disingkat NKRI atau Indonesia atau Republik Indonesia atau RI) ialah negara kepulauan terbesar di dunia yang terletak di Asia Tenggara, melintang di khatulistiwa antara benua Asia dan Australia serta antara Samudra Pasifik dan Samudra Hindia. Karena letaknya yang berada di antara dua benua, dan dua samudra, ia disebut juga sebagai Nusantara (Kepulauan Antara). Indonesia berbatasan dengan Malaysia di pulau Kalimantan, berbatasan dengan Papua Nugini di pulau Papua dan berbatasan dengan Timor Leste di pulau Timor.

Kata "Indonesia" berasal dari dua kata bahasa Yunani, yaitu Indos yang berarti "India" dan nesos yang berarti "pulau".[3] Jadi, kata Indonesia berarti wilayah India kepulauan, atau kepulauan yang berada di India, yang menunjukkan bahwa nama ini terbentuk jauh sebelum Indonesia menjadi negara berdaulat.[4] George Earl, seorang etnolog berkebangsaan Inggris, tahun 1850 awalmya mengusulkan istilah Indunesians dan Malayunesians untuk penduduk "Kepulauan India atau Kepulauan Melayu".[5] Pelajar Indonesia pertama yang mengunakannya ialah Suwardi Suryaningrat (Ki Hajar Dewantara), yaitu ketika ia mendirikan kantor berita di Belanda yang bernama Indonesisch Pers-bureau di tahun 1913.[4]

Daftar isi


Sejarah

!Artikel utama untuk bagian ini adalah: Sejarah Indonesia
Lihat juga: Sejarah Nusantara, Sejarah nama Indonesia

Di bawah pengaruh agama Hindu dan Buddha, beberapa kerajaan terbentuk di pulau Sumatra dan Jawa sejak abad ke-7 hingga abad ke-14. Kedatangan pelaut-pelaut Tiongkok yang dipimpin oleh Laksamana Cheng Ho/Zheng He, pedagang-pedagang Arab dari Gujarat, India, kemudian membawa agama Islam.

Ketika orang-orang Eropa datang pada awal abad ke-16, mereka menemukan beberapa negara-negara kecil. Negara-negara kecil ini dengan mudah dikuasai oleh orang-orang Eropa tersebut yang ingin mendominasi perdagangan rempah-rempah. Portugis pertama kali mendarat di dua pelabuhan Kerajaan Sunda yaitu Banten dan Sunda Kelapa tapi dapat diusir dan bergerak ke arah timur dan menguasai Maluku. Pada abad ke-17, Belanda muncul sebagai yang terkuat di antara negara-negara Eropa lainnya, mengalahkan Britania Raya dan Portugal (kecuali untuk koloni mereka, Timor Timur). Pada masa itulah agama Kristen masuk ke Indonesia sebagai salah satu misi dari Belanda yang dikenal sebagai 3G, yaitu Gold, Glory, and Gospel. Belanda menguasai Indonesia sebagai koloni hingga Perang Dunia II, awalnya melalui VOC, dan kemudian langsung oleh pemerintah Belanda sejak awal abad ke-19.




Riset & Analisa Serta Problem Solving Kebijakan
Global


http://www.un.org/

The name "United Nations", coined by United States President Franklin D. Roosevelt, was first used in the "Declaration by United Nations" of 1 January 1942, during the Second World War, when representatives of 26 nations pledged their governments to continue fighting together against the Axis Powers.

States first established international organizations to cooperate on specific matters. The International Telecommunication Union was founded in 1865 as the International Telegraph Union, and the Universal Postal Union was established in 1874. Both are now United Nations specialized agencies.

In 1899, the first International Peace Conference was held in The Hague to elaborate instruments for settling crises peacefully, preventing wars and codifying rules of warfare. It adopted the Convention for the Pacific Settlement of International Disputes and established the Permanent Court of Arbitration, which began work in 1902.

The forerunner of the United Nations was the League of Nations, an organization conceived in similar circumstances during the First World War, and established in 1919 under the Treaty of Versailles "to promote international cooperation and to achieve peace and security."

The International Labour Organization was also created under the Treaty of Versailles as an affiliated agency of the League. The League of Nations ceased its activities after failing to prevent the Second World War.

In 1945, representatives of 50 countries met in San Francisco at the United Nations Conference on International Organization to draw up the United Nations Charter. Those delegates deliberated on the basis of proposals worked out by the representatives of China, the Soviet Union, the United Kingdom and the United States at Dumbarton Oaks, United States, in August-October 1944. The Charter was signed on 26 June 1945 by the representatives of the 50 countries. Poland, which was not represented at the Conference, signed it later and became one of the original 51 member states.

The United Nations officially came into existence on 24 October 1945, when the Charter had been ratified by China, France, the Soviet Union, the United Kingdom, the United States and a majority of other signatories. United Nations Day is celebrated on 24 October each year.


Source: Basic Facts - About the United Nations
United Nations Publication
Sales No. E.04.I.7


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Diperbaharui:
Desember: 2009