WELFARE DEVELOPMENT POLICY Issues and Challenges

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1 WELFARE DEVELOPMENT POLICY Issues and Challenges M. Fadhil Nurdin, Ph.D Presented on International Workshop on Migration and Cohesion in Multi-Ethnic Socities: Irregular Immigration, Nusantara Heritage and Social Responsibility, CenPRIS-USM, Penang, Malaysia, February 2015 PENANG -MALAYSIA

2 Welfare Development Policy: Issues and Challenges 1 Muhamad Fadhil Nurdin Abstarct The concept of welfare development policy: issues and Challenges. There are a gap and differences between modern and spiritual concept of welfare development. It was realized that there is "missing link" due to neglecting a spiritual approach which critical for human being. It has been 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 and challenges of development, conceptually in practices needs to focus on balancing between physical and spirituality. There is still optimistic that emphasizing spiritual values in the public administration and services will enhance the performance of the local government. Keywords: Welfare development policy, physical and spirituality development. Introduction What is the Welfare Development Policy?. Welfare and development are the two terms which critically important in the concept of welfare development. Some of social sciencetist argue that welfare concept is the state of doing well especially in respect to good fortune, happiness, well being, or prosperity. However, welfare and development is the two common concepts which regularly discussed in the developing countries, including Indonesia. Conceptually, focus of welfare is aids 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 related to the problems of welfare or utility concept. It is taken to be a primitive concept. As the concept is also used in sociology as a basic concept, the understanding of that concept may be seen as a common task of the social sciences. In the attitude of economics towards utility has always been ambiguous. On the one hand the concept was absolutely needed in order to develop a positive and a normative theory of economic behavior. On the other hand economists felt themselves very uneasy 1 Presented on International Workshop on Migration and Cohesion in Multi-Ethnic Societies: Irregular Immigration, Nusantara Heritage and Social Responsibility, CenPRIS - USM, Penang, Malaysia, February 2015.

3 with the concept as its measurability was doubtful. As such it did not seem to be an operational concept (Samuelson (1947). Thus, that welfare differences between levels are equalized, we have also found a cardinal welfare measure, useful for normative intra- and interpersonal welfare comparisons. In the philosophy, welfare development concept should be widened to the whole aspects of discussion such as social justice, tolerance, social integration and harmony. 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 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. The following section will discuss some concepts of welfare development. The concept of welfare development, in the ontology has a broad meaning. Economic, social and political significance is intended to empowering the weak and less effort in the context of the country. The indicators of well-being on phyisical, social and psychological problems. However, Islam as a religion has resources comprehensive reference in human development. The problem is, wheter the Qur'an and Hadith - can reasonably be accepted as indkator in social sciences? Should a complete indicator and the implications can be considered to be effective for a full restore of change and human well-being? In the context of the welfare state, Claus Offe, argues that "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?." However, Jim Ife for this concept is not appropriate to be applied in Asian countries which indulge bureaucratic nature. While in Europe relatively understood by taking into account the local cultural context. A research reveals that developed country is a country that could made welfare and happy people - who reached maqasid al-shariah. Welfare and happiness (saadah) are important aspect for individuals and communities progress (Siti Hajar Abu Bakar Ah, Abd. Hadi Zakaria, Muhd Fadhil

4 Nurdin, 2013). However, those themes important though all are not the focus of welfare development. Instead, in this book discusses the sociological context and consequences of the role of state, education, and all aspets in development, will broadly defined. We used for this discussion to frame these issues in social sciences and sociology a highly appropriate choice, for it calls our attention, quite properly, to issues of social justice, tolerance, social integration and harmony. Contemporary, in my point of view Social Sciences and Sociology based on philosophy, values and knowledge are socially constructed. However, a related concept is being used to frame many of these sociological issues. Therefore, firstly, I introduce that concept, before turning to the important issues due to can help us to understand more precisely about the sociological context and its consequences to welfare population through development. The core idea here is very simple: Social networks have value. They have value to the people in the networks-"networking" is demonstrably a good career strategy, for instance. But they also have "externalities," that is, effects on bystanders. Dense social networks in a neighborhood barbecues or neighborhood associations or whatever can deter crime, for example, even benefiting neighbors who don't go to the barbecues or belong to the association. However, in the new global welfare, development and social issues are emerge that requires creative intervention processes. Sociology in applied as social work is a global profession that embraces diversity, partnership and collaborations while providing services to different target groups and clients. Building rapport and working closely with other human service professionals and other related disciplines is a critical component to provide the best services to various populations, particularly to the vulnerable groups. In the global perspective and my view, social sciences and sociology are shaped by the West socio-cultural contexts.

5 Welfare: Principles and Indicators Conceptually, the meaning of welfare is a life condition has a broad meanings. In Islamic perspective, Barise 85 France (2004), concluding that a coherent worldview based on Tawheed (Islamic monotheism) guide Muslims. However, Pillars of Faith (Iman) and Ritual Practice - as included in most introductory books about Islam, there are six pillars of faith that delineate how a Muslim views existence (belief in God (the Arabic name, Allah; belief in and reverence of the angels as unseen creatures that, unlike humans, never disobey God; belief in ail of the revealed scriptures of God including the original Tawrat (the book revealed to Prophet Moses), and the original Injil (the book revealed to Prophet Jesus); belief in and reverence of all Prophets of God from Adam to Mohammad (peace be upon them), without discriminating among them; belief in the Hereafter when all humans will return back to God for the results of their ieeds in this world; and belief in the human freewill as well as the fact that nothing can happen without God's permission. As well, five pillars of ritual practice regulate Muslim's lives and unify the Muslim community. These five pillars help the Muslim to develop a good and moral existence: Declaration of faith (shahadah), Prayers (Salat), Zakat (self and property purification), Fasting Sawm), and Pilgrimage to Makkah (Hajj) (Abdalati, 1986; Haneef, 1999). The pillars of Islamic faith and ritual practice have important implications for social work with Muslims (See Al-Krenawi & Graham, 2000). The implication on the welfare development and practices, how to develop communities and countries - good situation and harmony. Further, a specific definition regarding the main topic in relation with welfare development are 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

6 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. Thirdly, in the modern concept welfare are encompasses happiness, achievements, personal approach, freedom, healthy, security and descent jobs (Griffin, 1986; Hahnel & Albert, 1990; Simmer, 1992). 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 85 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 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.

7 The above definitions demonstrated that there are a gap and differences between modern and spiritual concept of welfare. It indicates that welfare has 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)." Therefore, I agree with Zaid & Barise (2004), Islam as a complete way of life, spirituality is viewed in Islam as uniquely comprehensive. However, the welfare indicators in Islamic and spirituality perspective, based on meanings of welfare if human happiness (hasanah) in the world and aftermath (akhirat), it means the welfare indicators is religious freedom and safety, physical healthy, education, economic and income blessing, repentance before death, grace when dead, and maghfirah after death. While this worldwide literature on Islamic indigenisation of social sciences remains limited and less written about localization of sociology and social work within the context lead us to identify the need for more comprehensive work on Islam, as we found that most Muslim clients constructed problems and their solutions with strong reference to religion (Hakim Sarker & Ahmadullah, 1995). There is a dire need to localize mainstream social sciences, sociological and social work methods to respond more appropriately to the local context of the Muslim community in Indonesia and elsewhere. But what does indigenisation or localization of social sciences sociology and social work involve?

8 Issues of Welfare Development in Indonesia I am going to start with a brieft story that begin from Indonesia. Since the rise of Indonesian New Order under President Suharto to Joko Widodo leadership, Indonesia has attempted to increase the level of development in various sectors. However, there were 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 have 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. Indonesia has many Province along with the huge potential embedded should be transformed into welfare development. It is not easy, yet under cooperation with all stakeholders the welfare development in Indonesian country will becoming reality. 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 in Indonesia. 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 and mental of the people. In the contempotary situation it is important to note the President Susilo Bambang Yudhoyono (SBY) concept about national development. President SBY emphasized that "We agree that welfare will be require more rather than economic growth per se. We need economic and social transformation to empowering people and lift them from the poverty," (Kompas, 27/3/2013). The President SBY concept indicates that he would like to ensure that social

9 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, 2013). Next, after SBY is Jokowi era, focus on mental revolution. This is important to measure that social transformation is developed by 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. 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. Nevertheless, we still optimistic by emphasizing spiritual values in the public administration will enhance the performance of the local government. However, specifically in 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 closely with other human service professionals and other

10 related many disciplines is a critical component to enable profesionals to provide the best services to various populations, particularly to the vulnerable groups. The following section will discuss some concepts of welfare development. Welfare Developmental Model: Has Well Constructed? In the first part mentioned that welfare development are constructed and closely related to the professionalism. In this context, professionalism should be addressed in two aspects which consist of physical or 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 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. How about Indonesia? 1) Human Welfare Model: Dimension and Focus Basically, 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:

11 Figure 1: Dimension of Human Welfare Model Source: adopted and modified from Mamap Ismy (2012). 2) Community Development Model Historically, the idea of community development model is grew, in the west academicians and as the activities of colonial administrators. We can look to the body of overlapping ideas, including community participation, community organization and community work. In this context, that community development is perhaps best used to approaches which use a mix of informal education, collective action and organizational development and focus on cultivating social justice, mutual aid, local networks and communal coherence. Based on my MA thesis, that people are the subjects and objects of the development process of their own community, and capable of having responsibility for it. In the community development model particularly refers to the approaches or interventions from government agencies and nongovernment organizations with the basic principles although it varies depending on the situation. However, Community development model can illustrated as:

12 Figure 2: Community Development Model Notes: Al, A2, A3 and An = Government Agencies B1 = Non-government Organizations Source: adopted and modified from Muhamad Fadhil Nurdin, Faktor-faktor Strategik dalam Pembangunan Masyarakat (Mohd. Razali Agus & Fashbir Noor Sidin, Pernbangunan dan Dinamika Masyarakat Malaysia, 2000) However, in the community development model, urgently, how to grew the initiative of the community itself, the support from community members, community organizations and government. Cooperation is a strategic concept for improving the welfare of society. All these elements determine the achievement of development based on the aspirations of the people. 3) Evaluation Strategic Model However, in welfare development for strategic increasingly more concerned with development assessment morality and transparency - as a way of thinking skeptic in organizations that have a purpose and values (not just concerned with the work product). Thus, assessment approaches or evaluation into a

13 programme implementation important to put a human morality, especially as a priority for service efficient. Assessment strategies are technical-rational, need to be combined with interpretive approach that could produce a more critical approach to the practice of development, especially to facilitate engagement and openness to 'debate' about the practical values, in the form of accuracy up to the implementation of the program (Everitt & Hardiker 1996). Contextually, as basic sources - welfare development strategic model include and respect the values philosophy, laws and aspirations of users. This system approach can be seen as a new approach in the assessment of development (Posavac & Carey 1985). In practice, this strategic models need to carry out monitoring and research, examine the accuracy programs, as well as oriented to a community decision. The study of all aspects of the values in each phase of development activities in the use of is very important as will give an overview of the tasks assessors should have a moral responsibility to the communities (Stufflebeam & Shinkfield 1985). The focus of welfare development strategic model as in Figure 2: Figure 3: Evaluation Strategic Model Source: adopted and modified from Muhamad Fadhil Nurdin, Pengurusan Pembangunan Bandar di Indonesia (Prof. Dato' DR. Razali Agus dan Yazid Saleh, Pengurusan Bandar, Dewan Bahasa dan Pustaka, Kuala Lumpur, 2004).

14 However, strategic model depicted in the form of the system. The main focus of attention and are used as a basis in assessment strategies are the values of philosophy and the Acts in practice. Assessment or evaluation can be addressed to ideology, accuracy and programs, implementation and execution (bureaucratic and organizational) systems, and the recipient (people). Whatever the form of the changes and developments, the approach in this evaluation strategy still needs to be studied to be adapted to the issues and interests of the target (people), and the subject, practical model that is based on social realities. Based on developing welfare development model are constructed and closely related to the professionalism. Islam as a source for mercy the entire universe, can be provides guidance on meeting the spiritual, physical, cognitive, psychological and social needs (Barise, 2004). In this context we will introduce and how to use a framework which expected to be applicable to the welfare development model. Secondly, the community development model, urgently, how to grew the initiative of the community itself, the support from community members, community organizations and governmental agencies. Whatever, cooperation is a strategic concept for improving the welfare of society. All these elements determine the achievement of development based on the aspirations of the people, if used as a basis in assessment strategies are the values of philosophy and the Acts in practice. Conclusion Many areas in Indonesia could be explored to enhance people's welfare. This is a challenge to the people. Nonetheless, this is a big opportunity to demonstrate that Indonesia is potential and could be develop country. The religiosity of Indonesian Moslems is a primary modal to improve people's welfare in the mid of corruption. Under the spirit of innovation and religiosity, welfared Indonesia will come true. Thus, in my view, Islam as a source of strength for Indonesian Moslems and a factor that balances cultural traditions and modern influences, indigenisation or localization of sociology refers to the process of mainly developing social sciences and sociology

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