Public Civility Research Articles

Digital Society Based on Public Civility: an Alternative to Strengthen National Character

This article aims to discuss a digital society based on public civility referring to a concept in which digital technology is used to strengthen national character and morality. In a digital society, technology has become an integral part of everyday life, and its use influences how we communicate, interact, and obtain information. However, the use of this technology has also raised ethical and moral issues. Therefore, the concept of a digital society based on public civility aims to promote moral and ethical values in the use of digital technology, so that technology can be used to strengthen national character and morality. Some of the principles underlying this concept are Openness. Digital society must be open and transparent in managing and using digital technology. Responsibility, every individual in the digital society must be responsible for their actions and the impact they have on others. Cooperation, collaboration, and cooperation between individuals and groups in digital society must be increased to achieve common goals. Education and awareness about the ethics and morality of using digital technologies must be increased throughout the digital society. The method used in analyzing this problem is a qualitative approach with the literature study method. Literature studies are carried out using various types of library sources, such as scientific journals, books, conference papers, research reports, as well as documents, and other publications. In conducting literature studies, researchers need to select relevant and high-quality sources and collect information in a systematic and structured manner. By strengthening the character and morality of the nation through the concept of a digital society based on public civility, it is hoped that digital society will be more aware of ethical values. and morality in the use of digital technology, and can use it positively and constructively to strengthen the nation's character and morality.

Nice to Whom?: How Midwestern Niceness Undermines Educational Equity

While U.S. schools grapple with persistent racial inequities, we argue that niceness, a socioemotional way of being that privileges whiteness, regularly impedes “equity” and “diversity” efforts in K-12 and teacher education settings. In the Midwest, niceness is uniquely rooted in a historical “obsession with public civility” (Cayton & Gray, 2002) that advances whiteness through a “demure white supremacy” (Cleveland, 2021), particularly in education. Here, the authors theorize Midwestern educational niceness, a regionally produced and enacted phenomenon “nicely” instantiated by the predominantly overwhelmingly white, Midwestern teacher workforce that actually stymies equity efforts. The authors conceptualize the ways whiteness through niceness works through a number of other phenomena including color evasiveness (Annamma et al., 2017; Bonilla-Silva, 2003), white fragility (DiAngelo, 2018), and emotionalities of whiteness (Matias, 2016). Countering the insidiousness of Midwestern educational niceness will require a recognition that this regional form of niceness and equity are incommensurate.

INTERNALIZATION OF THE VALUES OF THE QUR'AN AND HADITH IN UNDERSTANDING RELIGIOUS MODERATION IN INDONESIA

Abstract This article discusses the importance of religious moderation in relation to the many cases of religious intolerance in Indonesia. In general, religious intolerance is caused by an excessive or exclusive attitude in religion. The concept of religious moderation in Indonesia refers to the Wasathiyyah Islamic Values (NISWA). These values include; Tasamuh (tolerance), Tawassuth (taking the middle way), Tawazun (balanced), I'tidal (straight and firm), Aulawiyyah (putting first or priority), Musawah (egalitarian), Shura (deliberation), Qudwatiyyah (pioneering), Muwathanah (nationalism), Ishlah (constructive), Ibtikar (innovative, creative), tathawwur (dynamic), and tahadlur (public civility). Washatiyyah Islamic values are implications of the teachings of "Rahmatan lil'alamin". For the implementation of washatiyyah Islamic values in the concept of religious moderation, it is important to collaborate with religious sociologists. This is because the perspective of the sociology of religion can help to provide an understanding of religious phenomena, especially the sociology of religion at this time has confirmed the vision of openness and broad-mindedness vision. Religious moderation (Islam washatiyyah) is the key to realizing a ssociety that is not extreme in religion and able to respect, understand, tolerate each other to create a peaceful and harmonious life among religious communities in Indonesia.The method used in this research is library research with a qualitative approach and perspective. sociology of religion. Keywords: Religious Moderation, Al Quran and Hadith Value, Conflict Resolution

ISLAM, (UN)CIVIL SOCIETY AND CHALLENGES FOR DEMOCRATISATION IN INDONESIA

This article tries to critically examine the idea of civil society in light of Indonesia's Islamist politics. This raises the question of how far the idea of a civil society in a democratic country leads to public civility. This is an important question that must be addressed. The Majelis Mujahidin Indonesia (MMI) is the main focus of this article. MMI, one of the most active Islamist organizations founded after the fall of the authoritarian regime of the New Order, develops political frameworks that endanger democracy and public civility. MMI became an organization that advocates for uncivil discourses of Islamic interpretation, thus representing Indonesia's (un)civil society. It is most visible in the organization's views on democracy and its interpretation of the "jihad" doctrine. As a result, the article concludes that the classification of Indonesian civil society should include both civil and (un)civil society. In addition to civil society, Indonesia should include uncivil society, even if their orientation is different. An un-civil society threatens democracy and public civility while civil society is fighting for it.

Distance Learning Based on Human Literacy: An Alternative Learning to Foster Public Civility

The crisis of community identity reflects the neglect of the world of Education and culture to develop civic intelligence. Education emphasizes individual intelligence by ignoring efforts to link emotional intelligence diversity with collective citizenship intelligence. As a result, many people are unaware of their obligations and rights. In addition, many behaviors do not reflect politeness in society. Recently, blasphemy, insults, insults, and even threats are so easy to find in various places in public spaces. Therefore, civil intelligence education is the best solution for shaping public civility. Mental intelligence development is essential for a nation. It is necessary to develop literacy that can lead to a more noble and civilized life, namely human literacy. Human literacy is the estuary of data and technology literacy for 21st-century students for a more noble and civilized life. Distance Education has a significant role in building the quality of Education in Indonesia, especially in developing human literacy. The method used in the analysis of this discussion is a literature study. This article discusses civic intelligence as a challenge, distance education as a solution to the civic intelligence education process, the development of civic intelligence through human literacy, and the role of human literacy in shaping public civility in distance education.

Counter-Community as Moral Community: The Church’s Contribution to Public Civility

Indonesia is a home of various religions and traditional beliefs. However, from the time before the fall of the New Order in 1998 up to now the coexistence of followers of different religions cannot be said to be without problems. The 2004 Indonesian Bishops’ Conference’s pastoral notes reflect the worry that the peaceful coexistence among different religious followers is failing. Nevertheless, the document’s dominant node is expressed in positive attitude and hope. The Indonesian Bishops’ Conference encourages all Christian communities to develop themselves into ‘counter-communities’. This article is aimed at discovering the relevance of the idea ‘counter-communities’ to the problems of coexistence of different religious followers in the Post-New-Order era, which now has been marked with prejudice and mistrust.

Introducing ‘Intimate Civility’: Towards a New Concept for 21st-Century Relationships

Introducing ‘Intimate Civility’: Towards a New Concept for 21st-Century Relationships

Islam, Tranformasi Sosial Ekonomi Dan Public Civility

Debating the function and role of religion in public civility development that lately arise indicated the rise of awareness about the importance of religious values in the lives of individuals and the public sector. The role and function of religion sterilized from the public, especially in concerning to the political life, economic development and other public sectors. This article aims to provide elaboration of the discourse of religion in building public civility. The first part of this article presents the ontology of religion, its role and function in personal and public life. The second section presents the values of Islam in building public civility, which historically constructed from the experience of the early success of the Islamic struggle in building the ideal type of state in Madinah. Next section presents historical construction of economic development which was loaded with the values of public civility that ever be a reference of modern society in building their economic and monetary system. This article is discusses Islamic civility that taken from classical Islam. These experience are expected to become functional in realizing the hopes of the majority community to build public civility. Finally, this article closes with a conclusion that contains a general ideas that are offered in view of the relation of religion (Islam) in building public civility.

Peran Pendidikan Agama Dalam Membentuk Manusia Yang Berkeadaban Publik

This article discusses juvenile delinquency, corruption, sexual harassment in public, which led to violent seizure of land which led to lives lost, a reckless driver, these are the loss of public civility. Problems that can occur due to economic factors, religious education is not wearing or doing in everyday behavior, which raised the question of how the role of religious education in shaping a civilized human being public ?. Man is a creature of the most perfect, there are many potential inherent in man, as leader of this earth, the caliph then humans have a relationship with the human, social and God.

The Muhammadiyah’s Promotion of Moderation

This article examines the role of the Muhammadiyah as the largest civil Islam movement in Indonesia in promoting moderation in the Muslim community. This study focuses on the Muhammadiyah’s efforts to establish its social ideals within the framework of civil society and the ummah. The findings of this study state that the social ideals of the Muhammadiyah to establish “Masyarakat Islam yang Sebenar-benarnya” (the Truly Islamic Society [MIYS]) have been implemented by playing its role in three domains. First, in the political domain the movement has utilized the public sphere and public opinion to democratize the state through collective deliberation and checks and balances on the state and public institutions, enforcing moderation and civility in diversity, and influencing the direction of state policy. Second, in the economic domain, the Muhammadiyah has attempted to build self-reliance, justice, and economic welfare through the development of religious-social philanthropy; to represent itself as the articulator and advocator of the interests of the marginalized people; and to build a healthy business for the social welfare. Third, in the cultural domain, it portrays itself as an intellectual and moral strength to enlighten the nation’s reason and conscience, to build consensus with the pillars of the state, as well as to enforce contestation and alternatives to the state.

The cosmopolis and the migrant domestic worker

The cosmopolitan city has been hailed a necessary response to the empirical reality of globalizing multicultural cities. We follow Shah in arguing that the ‘assumed equivalence between cosmopolitanism and global’ needs more careful attention, and suggest three ways in which the assumption may be unpicked. First, discourses on the cosmopolis tend to focus on a masculinized version of cosmopolitanism, usually equated with creativity and public civility as accompanying conditions for developing productive relations in business and enterprise. More needs to be said about whether cosmopolitan ideals and realities feature in feminized privatized spheres, including those of ‘carework’ and ‘domestic work’. Second, attention needs to be given to understanding how cosmopolitanism at work in the global city shapes political membership. This requires attention to be given not just to settled individuals but also to the mobile-but-not-free populations, such as transnational domestic workers, a category in between Bauman’s ‘tourist’ and ‘vagabond’. Third, the inner workings of cosmopolitanism deserve greater attention, and this requires focusing on the everyday and personal expressions and negotiations of cosmopolitan ideals among different groups of people. These observations prompt us to give attention to identifying provisional changes in the subjectivities of Filipino domestic workers as potential working-class cosmopolitans upon migration to Singapore. By exploring changes in consumption patterns, possibilities for cultural learning, the development of new sensibilities and the negotiation of cultural differences, we argue for the value of including migrant domestic workers in discourses on cosmopolitanism and the emancipatory hope of recovering an openness to, and respect for, humanity despite the retrogressive contours of transnational domestic work.

Kontribusi Etika Islam pada Pendidikan Politik: Solusi bagi Problema Civil Society Indonesia Era Reformasi

Paying attention to the gap between the fenomenal discource dan movement of civil society in the Indonesian politics in 1990s and its anomali movement in the reformation era, has been be studied the problems of Indonesian civil society in such era using documents and decriptive and critical analysis in order to be sought its ways out using reflective analysis. Instead of being strong, Indonesian civil society in the reformation era really weakened. The civil society those formerly had autonomy were coopted by the state when their leader got power. The leaders themselves looked inconsistent in democratic culture. Moreover, civil society grew as a mean of struggle for power, and when the power was in hand they coopted the state. Besides, the public civility collapsed and the new primordialism, such as etnic nationalism, communalism, and religious sectarianism, appeared. As a solution to civil society’s weakness, is absolutely needed their empowerment through political education prioritizing Islamic ethics based on civic values: civility, autonomy, self-help, self-sufficiency, and social contract. Civility is an ethical solution for solving problems of anomalous growth of civil society as a mean of struggle for power, collapse of public civility, and leader’s inconsistency in public civility. Autonomy, self-help, and self-sufficiency are ethical solutions for solving the problem of civil society being coopted by the state when their leader gets power. Moreover, social contract is an ethical solution for solving the problem of civil society coopting the state.

Online Collectivism, Individualism and Anonymity in East Asia

Anonymity on the internet has come under increasing criticism as a threat to public civility and safety. This article draws data from related academic studies, trade press and mass media to examine recent variations in the salience, use, and comparative value of anonymity, and its tripartite relationship with individuality and collectivism, across three specific cultural contexts: China, South Korea, and Japan. While online anonymity in East Asia plays a role in affiliation and in acts of collective cognition, it is also valued as an individual privacy resource. We must be especially wary about assuming social systems might be better off, more secure, without it.

Property-Owning Democracy, Civic Education, and the Reasonable Surfer

Property-Owning Democracy, Civic Education, and the Reasonable Surfer

INSTITUIÇÕES PARA UMA SOCIEDADE EQUITATIVA: A TEORIA DA JUSTIÇA IGUALITÁRIA DE RAWLS

Este artigo intenta ilustrar, ao focar em um elemento central da concepção igualitária forte de Rawls, a saber, a delineação de estruturas institucionais das sociedades em harmonia com o que é requerido pela justiça como equidade, o seguinte argumento: que sua teoria radical da justiça é ainda, e na verdade ainda mais, relevante para nossa situação atual. Em suma, as ideias de Rawls sobre o valor moral igual de pessoas livres e iguais, sobre “moral e mercados”, sobre o fortalecimento e as questões de acesso ao processo político para cada um e para todos os cidadãos, sobre a “democracia deliberativa”, sobre a “cidadania democrática”, sobre o “dever de civilidade pública”, sobre a “amizade cívica”, sobre o defeito básico do utilitarismo, sobre as desigualdades sociais e econômicas, nos mostram escolhas que podem ser feitas se realmente queremos alcançar uma sociedade substancialmente mais justa.

Performing their right to the city: political uses of public space in a Mexican city, 1880–1910s

As public spaces, such as plazas and parks, were increasingly aestheticized and commercialized in late nineteenth-century Mexico, these visual and accessible shared spaces became subject to the competing visions of different urban groups. This article argues that these transformed public spaces enabled a wide range of city residents, not just the elite class, to assert their own claims to the city. Street vendors and petty entrepreneurs, in particular, found the opportunity to demonstrate their contributions to public aesthetics, the local economy and consumer needs, while simultaneously claiming their rights as political actors and their identity as civic-minded residents. Through a close analysis of letters written by working residents, the article suggests how enterprising men and women performed their ‘public civility’, ‘honest occupation’ and ‘morality’ in the ‘Lettered City’ through their written dialogues with municipal and state officials. These exchanges also reveal how the slippage between the categories of vecino (literally, neighbour) and cuidadano (literally, citizen) functioned in the everyday politics of the provincial Mexican city, highlighting how citizenship in Mexico was not just an outgrowth of nineteenth-century liberalism, but also rooted in local customs and much earlier historical notions of community membership.

O ideário iluminista no passeio público de mestre Valentim

Both the conception and first drawings of the Passeio Público do Rio de Janeiro, one of the most important public gardens during the 1700 's, consubstantiated the illuminist ideas of the 18th century. The Passeio Público was a part of the governmental plans of dom Luís de Vasconcelos for the capital of the vicekingdom. The basis for such project was the urbanization plan developed by marquês de Pombal for Lisbon, which translates the illuminist concepts of public civility, progress, health and well-being. According to those premises, the choice of site, and its use for sanitation and expansion of the urban premises to the south were determined. On the other hand, its original project, created by mestre Valentim da Fonseca, greatly resembled the baroque garden, specially the Queluz Garden. Most of its sculptural and architectural elements revealed the 18th illuminist ideas, including the terrace built for contemplating the sea.

Community Service Learning: Bridging Education and Social Practice

Advocates of service learning believe that meaningful education should provide students with opportunities to learn about themselves while learning about the world around them. Many proponents of service learning also believe that connecting education to the world of public affairs is critical to the future functioning of a democratic society. As early as the founding of the Republic, Thomas Jefferson recognized the importance of normative education in nurturing public civility and tolerance. John Dewey's (1916 and 1938) theories of experiential and democratic education recognized the importance of engaging students in the concrete problems of their communities so they might develop the skills necessary for civic engagement. Teachers of political science have a unique opportunity for fostering a student's love of learning with a passion for greater social justice. This article examines the evolution of a community service project designed to address the problems of poor Hispanic farm families. The article discusses the evolution of the project, the strategies, struggles, and the lessons learned along the way for both students and faculty.

Civility Proxies and Social Tolerance in American Marketplaces

Acknowledging the wide–ranging possibilities for diversity in commercial and retail environments, researchers and scholars have long asked the familiar questions of “public for whom” and “public for what,” understanding how much social tolerance in public space is commonly and informally negotiated by its users. Private interests have long played a strong role in controlling behavior in publicly used commercial spaces, and one of the most visible forms of such control has been the appearance of posted signs and notices throughout America’s marketplaces that exhort people to be nice and to act appropriately—to clean up after themselves, to give (or not give) donations or tips, to not solicit, or to refrain from loitering. Such civility proxies have the potential to circumvent the public, face–to–face responsibility for and engagement with civility, and may likewise subvert the mutual trust and presumption of equality that civility can promote. Tolerance of diversity in public, therefore, may be impeded when the policing of civility is usurped by entities that are not direct public space participants. This article proposes that when public civility is dictated by signs–as–proxies instead of by the general public, the public realm’s civility negotiation process that promotes social tolerance can be undermined by private interests.

Seeing "Do the Right Thing"

Jerome Christensen is not the first to find countercurrents that trouble the ostensible progressiveness of Spike Lee's ambitious art (p. 583). Like many of the early reviewers of Do the Right he discovers deep problems with the film's apparent messages on politics, race, and economics. Christensen thinks the film signifies contempt for sustained political activity, that it expresses a racialist, perhaps even racist appeal to an essentially black identity, and that it is an immoral sellout to the consumerism of corporate capitalism. My view is that the film addresses all these issues (and others, such as gender), but is not reducible to a determinate or specifiable message about any of them. I've argued that the film aspires to the condition of a work of art, presenting a vivid ensemble of words, images, and sounds that articulates the central controversies of our time: issues of race and ethnicity; of poverty, private property, and public civility in an ethos of consumer capitalism; issues of political and ethical principle, of responsibility to one's tribe, neighbors, brothers, and to others more generally considered (see Mitchell, Violence of Public Art: Do the Right Thing, Critical Inquiry 16 [Summer 1990]: 880-99). I've never argued that Spike Lee has a politically correct position on any of these issues. So far as I can tell, Lee is a much better filmmaker than he is a political commentator or talk-show interviewee, and I suspect that we would disagree on a number of issues. But that is not the point here. The question is whether Do the Right Thing repays the sort of respectful attention (p. 582) I want to give it, whether it dramatizes political issues in a significant way, asks the right questions, expresses the relevant views, and presents the emotional dynamics in the encounters among multiple ethnic