Imaging Welfare Development The Issues & Challenges in West Papua, Indonesia. Arry Bainus, Ph.D Muhamad Fadhil Nurdin, Ph.D Mohd Haizzan Yahaya, MSW

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1 Imaging Welfare Development The Issues & Challenges in West Papua, Indonesia Arry Bainus, Ph.D Muhamad Fadhil Nurdin, Ph.D Mohd Haizzan Yahaya, MSW PAPER Presented on The 19 th International Symposium of the International Consortium for Social Development 7-11 July, SIM University Singapore DEPARTEMENT OF SOSIOLOGY FACULTY OF SOCIAL AND POLITICAL SCIENCES PADJADJARAN UNIVERSITY BANDUNG 2015

2 Imaging Welfare Development: The Issues & Challenges in West Papua, Indonesia Arry Bainus, Ph.D, Muhamad Fadhil Nurdin, Ph.D, Mohd Haizzan Yahaya, MSW Abstract This paper discusses the concept of imaging welfare development. There is a gap and differences between modern and spiritual concept of welfare. It was realized that there is "missing link" due to neglecting a spiritual approach which critical for human being. It perceived that whether modern or general views of welfare tend to be material oriented. Placing spirituality in the development program could fulfill conventional definition which emphasizes more on physical development. The problems development in Papua needs to focus on balancing between physical and spirituality. There is still optimistic that emphasizing spiritual values in the public administration will enhance the performance of the local government. Key words: Welfare development, Physical development, Spiritual approach, Public administration Introduction Welfare and development is the two common concepts which regularly discussed in the developing countries. Since the rise of Indonesian New Order under President Suharto leadership, Indonesia has attempted to increase the level of development in various sectors. However, there was some problems emerged especially regarding income gap and disparity between central and provinces development. Despite of the inequality issues, some issues were also rose although development in all sectors smoothly running including human development. Corruptions were mushroomed across the countries, while public services maintain in the low level. It was a message that a comprehensive concept should be addressed to resolve national problems. Welfare development should be implemented in various sectors. Not only in the context of public services but also in the whole national building. Papua Province along with the huge potential embedded should be transformed into welfare development. It is not easy, yet under cooperation with all stakeholders the imaging welfare development in Papua Province will becoming reality.

3 The Conceptual Issues in Welfare Development: Philosophy, Dynamics and Problems? Since the rise of Reformasi in 1998 followed by transformation era, the critical issue is decentralization. Many people expect that decentralization would be resolve development disparity issue between central and local government. However, some problems risen especially corruption and inequality. In fact, along with rapid development, money comes in and manages locally, development still far from so called "welfare development." Perhaps, national income has already increase, yet corruption and crime index still growing up. This is a serious problem due to physically developed, yet mentally destroyed. It should be reconstructed so that development not only focus on material but also must to develop the moral of the people. The following section will discuss some concepts of welfare development. Welfare and development are the two terms which critically important in the concept of welfare development. The welfare concept and development have the wider meaning and has been widely criticized. In the context of the welfare state, Claus Offe, professor of sociology at University Bielefeld Germany in his writing, Contradictions of the Welfare State: Why in the present state is not able to take care of problems of political and social conflict in capitalist society? Professor Jim Ife (Curtin University of Technology Australia): State prosperous interpreted differed. Welfare State American version, for example, would not be appropriate to be applied in Asian countries you indulge bureaucratic nature. While in Europe, prosperous country understood by taking into account the local cultural context. Prof. Dr. Wan Mohd Nor Wan Daud (ATMA SMEs), developed country is a country that to making of welfare and happy people - who reached maqasid al-shariah. Welfare and happiness (saadah), an important aspect in the progress of individuals and communities (Siti Hajar Abu Bakar Ah, Abd. Hadi Zakaria, Muhd Fadhil Nurdin, 2013). However, specifically in strategic and implementation of welfare development, it closes and associated to so-called "professionalism" especially in the context of social work. In this context professionalism means that welfare development should be widened to the whole aspects of discussion such as social justice, tolerance, and social integration. In the new global welfare, development and social issues are emerging that requires creative intervention processes such as embraces diversity, partnership and collaborations as well as providing services to different target groups and clients. Building rapport and working

4 closely with other human service professionals and other related disciplines is a critical component to enable social workers to provide the best services to various populations, particularly to the vulnerable groups. Further, a specific definition regarding the main topic in relation with welfare development as below: Welfare: from material to spiritual context First of all, generally welfare could be defined as "the state of doing well especially in respect to good fortune, happiness, wellbeing, or prosperity; Aid in the form of money or necessities for those in need; An agency or program through which such aid is distributed; Relating to or concern with welfare and especially with improvement of welfare of disadvantages social groups." It means that welfare concept too narrow and related to material context such as 1) basic needs; 2) welfare is determined by government; 3) social action tend mobilize a source in order to achieve organization (Dawe, 1978; Drover & Kerans, 1993; Hassard & Denis, 1990; Honneth & Joas, 1988). Secondly, it attempts to approach welfare from spiritual context. In Islamic context for instance, the welfare philosophy is refer to the Quran which mentioned in the praying "O..Allah blessed us with kindness (hasanah), both in the world and in the hereafter. Simply, the term of Hasanah could defined as; kindness, welfare, and happiness. In the Christian concept the term is called as welfare based on love, while Hindu's approach as welfare with moral and goodness (Siti Ha jar Abu Bakar Ah, Abd. Hadi Zakaria, Muhd Fadhil Nurdin, 2013). Thirdly, in the modern concept welfare are encompasses happiness, achievements, personal approach, freedom, healthy, security and descent jobs (Griffin, 1986; Hahnel & Albert, 1990; Sumner, 19 92). As general concept welfare consist of happiness parameters which include security, hospitality on human relations among individuals, groups and communities. To meet this objectives require social actions such as resources mobilization, fulfillment of basic needs and social development intervention of the government. Indicators of welfare According to Zarina Mat Saad & Zulkarnain A. Hatta (2012) argued that welfare could be observed from quality of life, social satisfaction, public welfare and living standards; which involving families, groups, organizations, brotherhood, comminutes and civil society. However, the

5 United Nations (UN) has own parameters such as nutrition, protection, health, education, recreation, security, social stability, the physical environment and the excess of income. Again, from spiritual context welfare could be described as security-religious affairs, healthy, education, income, the repent ability, blessed while death, be pardoned hereafter. The three indicators namely the repent ability, blessed while death, be pardoned hereafter are indicated spiritual approach which uncounted by scholars. However, it believed that human being require the spiritual for their life so that enjoy the life and prosperity without dependence on how much money has. The above definition demonstrated that there is a gap and differences between modern and spiritual concept of welfare. It indicates that welfare defined by scholars differently along with their various background and ideology. Of course, the definitions made by scholars were correct and acceptable. Yet, we were realized that there is "missing link" due to neglecting a spiritual approach which critical for human being. It perceived that whether modern or general views of welfare tend to be material oriented. It believed that this is the problem of modern definition and should be revised. Placing spiritual context is critical and this is not dependence on what religion believed has. All religions are having pure and sacred moral views. In this context modern definitions remain problematic due to generate welfare only based on the material views and did not consider spiritual approach. Furthermore, placing this concept is tremendously acceptable with Indonesian national philosophical foundation "Pancasila" especially the first principle "Belief in the divinity of God (Ketuhanan Yang Maha Esa)." Developmental Model and Focus: Knowledge and Skills are well constructed? In the first part mentioned that welfare and social development are constructed and closely related to the professionalism. In this context, professionalism should be addressed in two aspects which consist of material and spiritual aspects. To be professional in all aspects a model need to be introduced in order to create a comprehensive concept for welfare development. In the early discussion this essay was emphasized that spirituality will play important role in welfare development concept. Some scholars have been conducted research across the globe regarding the role of spirituality in the national development. Holloway (2007) for instance mentioned that in the USA consistently found that although up to 80 per cent of people think that it is a good idea for physicians to talk

6 to patients about spiritual beliefs, only 10 per cent or fewer say that their physicians have done so with them. Further all considered spiritual well-being to be an important health component, but most reported infrequent discussions of spiritual issues with patients and infrequent referrals of hospitalized patients to chaplains. The same trend were also have occurred Australia and the UK. Basically, between spirituality and social work there is a constructive link which utilize to enhance the concept namely Islam and core social work values including upholding human dignity, social justice, helping the needy, and integrity. As well, the main principles of anti-oppressive social work (Mullaly, 2002). Furthermore, spirituality also goes beyond being just another dimension of human needs. Islam provides guidance on meeting the spiritual, physical, cognitive, psychological and social needs (Barise, 2004). In this context we will introduce a framework which expected to be applicable to the welfare development model. The framework is as below: Source: adopted and modified from (Mamap Ismy, 2012) In the current situation it is important to note the President Susilo Bambang Yudhoyono concept about national development. President SBY emphasized that "We agree that welfare will be require more rahter than economic growth per se. We need economic and social transformation to empowering people and litf them from the poverty," (Kompas, 27 Maret 2013). The President SBY concept indicates that he would like to ensure that social transformation should be taking into account in development process. To SBY the equilibrium strategy of role of state implemented by President SBY administration through four strategic of economic policy so-called pro growth, pro job, pro poor, and pro environment (Abdul Hakim MS). This is important to measure that social transformation is developed by

7 society itself. In this context we should be unsure that transformation is moving towards more positive society. The development of spiritual context is critical to avoid the transformation itself divergence from moral values. It is clearly demonstrate that spirituality totally influence to the social and economic development. Placing spirituality in the development program could fulfill conventional definition which emphasizes more on physical development. We believe that this is good foundation to the national development. Indonesian Minister of Finance Dr. Chatib Basri argued that Indonesia need innovation to be advance country. He added that Indonesia should follow Korean national development. According to Basri Korea is the only country which successfully transform from develop to industrial and advance country. Basri believe that as happened in Korea was due to their innovations. However, in the context of Indonesian development the innovation only is not enough. Innovation should add with spirituality so that consistent in the moral lines. In line with the question whether skill and knowledge are well constructed? It should be recognized that Indonesia has many well skill and knowledge people, yet poorly managed. This is big problem in Indonesian development. Since decentralization policy was implemented, public administration facing serious problems especially public services management and government fully corrupt. This is heavy job to the regional administration including Papua Province. Nevertheless, we still optimistic by emphasizing spiritual values in the public administration will enhance the performance of the local government. We have seen that Papua Province is fully by religious people especially our Christian brother as well as other religion which could build a harmonious life. The Challenges for Professionals: A Concluding Remark Many areas in Papua Province could be explored to enhance people's welfare. This is a challenge to the people of Papua. Nonetheless, this is a big opportunity to demonstrate that Papua is potential and could be develop province. The religiosity of Papua Province is a primary modal to improve people's welfare in the mid of corruption. Under the spirit of innovation and religiosity of Papua the imaging welfare development will come true. In this context Universitas Cenderawasih especially the Postgraduate Program is extremely become the frontier of the Papua's welfare development. Through the spirit of the Dies Natalis ke-4 Program Pascasarjana Universitas Cenderawasih I invite you to cooperation with other

8 national stake holders lets together develop and empowering Papua to become welfare province and the primary gate in the east part of the Republic of Indonesia. References Abdul Hakim MS (2013) Melihat Arah Ekonomi Jalan Ketiga, detik 20 Mei 2013, available in (accessed 24 February 2014) Barise, A. (2004). Islamic perspectives in social work: Towards a practice model. Paper presented at the 32 nd Biennial Conference of the International Association of Schools of Social Work, Adelaide, Australia, October 2-5, Dawe, A. (1978). Theories of social action (T. Bottomore & R. Nisbet Eds.). London: Heinemann. Drover, G., & Kerans, P. (1993). New approaches to welfare theory. England: Edward Elgar Publishing Limited. Griffin, J. (1986). Well-being: Its meaning, measurement and moral importance. Oxford: Clarendon Press. Hahnel, R., & Albert, M. (1990). Quiet revolution in welfare economics. Princeton: Princeton University Press. Hassard, J., & Denis, P. (1990). The theory of philosophy of organisations. London: Routledge. Holloway, Margaret (2007) Spiritual Need and the Core Business of Social Work, British Journal of Social Work 37: Honneth, A., & Joas, H. (1988). Social action and human nature. Cambridge: Cambridge University Press. Kompas, 27 Maret 2013,"SBY: Perangi Kemiskinan" available in com/gebrakan-iokowi-basuki/read/xml/2013/03/27/ /sby.perangi.kemis kinan (accessed 24 February 2014) Mamap Ismy (2012) Konsep dan Makna Kesejahteraan Dalam Pandangan Islam, Available in kesejahter aandalam.html (accessed 25 February 2014) Muhamad Fadhil Nurdin, 1998, Transformasi Pendekatan dan Strategi Membangun Masyarakat Melayu, dalam Pengajian Sastera dan Sosio Budaya Melayu Memasuki Alaf Bam, Akademi Pengajian Melayu Universiti Malaya, Kuala Lumpur , 2000, Old Age Financial Support Schemes in Malaysia, bersama Prof. Mohd. Fauzi Hj.Yaacob - dalam Roziah Omar & John Doling, Issues and Challenges of Social Policy: East and West, University Malaya, Kuala

9 Lumpur , 2000, Faktor-faktor Strategik dalam Pembangunan Masyarakat, dalam Pembangunan dan Dinamika Masyarakat Malaysia, Mohd Razali Agus - Fashbir Noorsidin, Kuala Lumpur, Utusan Publications & Distributores SDN BHD , 2003, Penilaian Dampak Pembangunan Ke Arah Kesejahteraan Masyarakat, dalam PENILAIAN DAMPAK SOSIAL, Mohd Razali Agus - Yahaya Ibrahim, Kuala Lumpur, Utusan Publications & Distributores SDN BHD , 2003, Pembangunan Sosial: Tantangan di Indonesia, dalam Isu Kesejahteraan Sosial, di Tengah Ketidakpastian Indonesia. CEPLAS (Centre for Political and Local Autonomy Studies) Fakultas llmu Sosial dan llmu Politik Universitas Pasundan Bandung _ 2009, Keamanan Bisnis Korporat: Strategi Pengamanan Bersama Masyarakat, Unpad Press, Bandung r 2011, Kedaulatan Wilayah Perbatasan Negara: Perspektif Kesejahteraan Sosial, Puslitbang KPK LPPM Unpad, Bandung. Mullaly, B. (2002). Challenging oppression: A critical social work approach. Don Mills, ON: Oxford University Press. Siti Hajar Abu Bakar Ah, Abd. Hadi Zakaria, Muhd Fadhil Nurdin, Dasar Sosial Transformatif: Rekonstruksi Makna dan Strategi Kesejahteraan Sosial. Kertas Kerja; dalam, Roziah Omar, PhD, Sivamurugan Pandian, PhD, Zainal Abidin Sanusi, PhD, (2013). Kepimpinan Institusi Pengajian Tinggi dan Transformasi Kesejahteraan Sosial Negara, AKEPT - USM. Sumner, L. W. (1992). Two theories of the good. Social Philosophy and Policy, 9, Zarina Mat Saad & Zulkarnain A.Hatta.(2012). Cabaran kesejahteraan sosial Negara:Perspektif Kerja Sosial. Prosiding Konvensyen Kebangsaan, Pengukuhan Kepimpinan Institusi Pengajian Tinggi Dalam Tranformasi Kesejahteraan Sosial Negara, Kuala Lumpur.

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