We're Not Free Press?

This year the World Press Freedom Day was celebrated. This is the 19th anniversary of the declaration of the reporters who posed in the City of Windhoek, Namibia. That is a statement about freedom of press as a major prerequisite woke up and maintaining the nation's democratic system and economic development.

The celebration which falls on May 3 this is an appropriate moment to discuss the condition of freedom of our press, which was released by the reform movement of the New Order regime pasungan nearly 12 years ago. This is the time to question: Has the reform gave birth to an independent and pluralist press in this country?

The answer of course vary, depending on the angle of view and the benchmark used. However, if international standards were used, our press was not entirely free. Reporters Sans Frontier, for example, put Indonesia in the ranks 101 out of 175 countries studied is a multinational non-profit organizations last year. This means that more countries are more free press from Indonesia (100) than the losing Smoking (74). This opinion is shared by Freedom House, which is headquartered at Columbia University, New York, United States, which categorizes the freedom of press in Indonesia as a "half free". Freedom House was only created three categories of the status of press freedom in various countries around the world: free, half free, and not free.

This third category is also applied to the results of annual surveys about the condition of the institute of political rights and civil rights around the world. The result was quite a relief. Since 2006 Indonesia has entered the category of "free", and with the deteriorating condition of democracy in the Philippines and Thailand-up category declined to state "half free" - Indonesia became the only ASEAN member-status "free."

Admittedly, the status of "free" from the sides of the political rights and civil rights but "half free" press freedom conditions are not necessarily ideal, has even entered the yellow light area. Because, guard the independence leader in the field of political rights and civil rights is an independent and diverse press. That is why efforts to make Indonesian press freedom really needs to be strengthened. Only when the national press to reach that condition, our democratic system is safe awake.

To achieve that ideal conditions, several obstacles must be overcome. Roumeen Islam, World Bank Institute researcher, who conducted a comparative study of world press freedom, concludes that the legal infrastructure of each country determine the most press freedom conditions.

In countries that still mempidanakan defamation and insult, according to Islamic Roumeen, press freedom can not be achieved. Even in countries that have not mempidanakan this offense but the burden of proof in the civil system is still adhered to the principle of proof on the defendant is charged and the "absolute truth of the facts is not an excuse for a defense", difficult to expect the media to do investigative reporting to the public interest because the stakes are too high. So, in order to achieve independence of the press, and effective role to maintain the democratic system and economic development with justice, the offense of defamation and insult should be expelled from the criminal justice system, and the burden of proof of this offense on civil law system must be charged to the plaintiffs.

Ideally, this law applies in countries which Uncategorized press freedom. In the United States is essentially the first amendment of the constitution, but in many other countries of the guards is a regional human rights courts respectively. In European countries that are members of the European Union or the Council of Europe, for example, the European Human Rights Court in Strasbourg disclaims all legal chapter in the country that still mempidanakan defamation and insult. The same is done by a court of human rights in Latin America and in Africa. Unfortunately, Indonesia is located in Asia Pacific, the only region in the world who do not yet have a regional human rights courts.

Even the government and parliament to increase the severity of the punishment of defamation and insults through the Law on Information and Electronic Transactions (ITE), almost three times from the threat of the Criminal Code which made the Dutch colonizers. Strangely, the same laws even mengkorting punishment for gambling via the Internet to a maximum of six years from 10 years promised by the Law No. 7 Year 1974 on criminal gambling.

Prita Mulyasari imprisonment for writing a complaint about the Omni Hospital services through electronic mail has made public anger against injustice articles 27 and 45 of this Act ITE. No less than President Susilo Bambang Yudhoyono has responded by promising to revise this law at the time berkampenye direct presidential election early last year.

Improving the Press Act, making the constitutional rights of freedom of the press become, eliminating the offense of criminal defamation and insult from the Criminal Code is another activity that we must do in order to press freedom in Indonesia has reached a status of "free" world scale.

In contrast with the press and Internet users sued for more professional in filling the existing independence. Communities were asked to maintain his critical attitude towards the media by refusing to support a press that was not ethical and supporting quality press.

By doing it all, so-so we hope the celebration of World Press Freedom Day next year, the condition of the national press was promoted to the status of "free." So who's afraid?

Journalists Welfare measure Synopsis:

INDUSTRIAL PRESS, including press freedom, does not stand alone and apart from its surroundings. The development of an industrial press, always dependent on the social, economic, and political environment. Conversely, the development of the press, of course, also influenced the development of social, economic, and environmental politics in the press. This interdependence, not only on the nature and content of news, but also concerns journalists welfare. In countries that have good levels of economy and demand for information is high, then the welfare level is also relatively good journalists, equipped with various support businesses such as insurance, bonuses and so forth. In contrast, in developing countries, including Indonesia, whose economy has not developed and not very stable, with a society that still relies on the struggle to meet basic needs, welfare levels are also on the position of journalists who are still deprived. The presence of a book by Fleet Sukardi Vienna, through his research in the central cities of the growth of the Indonesian press, reinforce it.

Compared with the income level of other professions, professional Indonesian journalists from the financial aspect, has not been demonstrated as a profession that can provide establishment. In addition, a relatively low income, working as a journalist just as prone to the unpredictability of kekaryawanannya status. Companies often fall in wake of press, if you do not want to be called a bankrupt, makes every moment a journalist can lose his job, as well as lost income.

This state, bringing a variety of impacts into the world of the Indonesian press. One of them, appears symptoms "journalist"-Abal Abal, journalist "envelope" until journalists blackmailer. Actual "journalists" of this kind do not implement the task of the press, but more to make money without anything to do with the job of the press. But the presence of "journalist" has damaged the image of the actual profession of journalist. In the broader spectrum, it can interfere with the implementation of freedom of press.

One of the functions of the Press Council is to maintain the independence of the press. If freedom of the press is running well, the future can be very helpful democratic process. In a democratic country, the nation's economy can also grow in an open and fair. This creates a situation conducive opportunities for journalists who truly professional. In such circumstances, high and low income level journalists in such countries will be determined by the achievement or the professionalism of journalists themselves. Qualified and professional journalists will be accepted by the market as well, thus providing a good level of welfare as well. Conversely journalists who are not professional or fewer behavior will only be given the appropriate level of welfare with the level of ability. Then the reporters will be competing to become a professional journalist. This is where freedom of the press will create conducive conditions for journalists to compete in a healthy and professional, including the matter of welfare.

This book is one of the efforts of the Press Council to obtain more accurate data about the welfare of Indonesian journalists. This study reveals how low the facts pertaining to the welfare of journalists. During this low level of salaries journalists still form assumptions alone. But with this study, the assumption was changed into a hard irrefutable facts. The existence of such data would sharpen our analysis in dissecting knife problems that arise in the world press. Sharpness improvement is needed to generate alternatives to the obvious solution. For that the Press Council fully supports this kind of book publishing.

Jakarta, August 20, 2009

Prof. Dr. Ichlasul Amal, MA

Chairman of Press Council

During Ramadhan According to the Use of Electricity

BANDUNG: PT PLN guarantee electricity supply to the public during the month of Ramadan until Lebaran will be stable and there is no rotating blackouts.

Deputy Communications Manager of PT PLN Distribution West Java-Banten, Adang Dzakarsih, said it was preparing for whatever the electricity needs of the community.

"If supply is safe, but if we can not guarantee that interference will not be a disturbance," Adang said.

According Adang, during the month of Ramadan enters the current electricity usage has decreased to reach 100 MW or about 4% of the use of the usual.

"In addition to the period of Ramadan, the reduction will also occur before Lebaran," he said.

Adang said, to anticipate the existence of a network disruption it appealed to people not engaged in playing a kite under power lines.

"Electrical disturbances occur most commonly by the activities of the kite, there's that use a small wire as the string so that the network will occur if exposed to a brief relationship," he said.

XL Block Porn Sites

PT XL Axiata has made blocking of sites that smell porn banned by the government according to the laws of pornography.

President Director of XL Axiata, Hasnul Suhaimi, said it had already done most of the blocking of pornographic sites that can be accessed through XL's network.

"We do only at the level of blocking and server URL. But the most important individuals each, "said Hasnul ..

According to Hasnul, due to the blocking of pornographic sites, a decline the use of traffic until it reaches 5% of normal.

"Blocking we did since last week, and there's 5% decline in traffic," he said.

Hasnul estimate the blocking effect of this will be a lot of porn sites on the Internet that would change his name although its contents remain the same.

The discovery of the Mystery G30S/PKI

After waiting for four decades, finally was published a book that reveals the mystery of the events September 30 Movement. Excuse Massacre: September 30th Movement and Suharto's Coup, a translation of the book Pretext for Mass Murder by John Roosa.

Confusion has lasted so long because the New Order regime's history and nurture its monopoly for years. Another version, as written by Ben Anderson and his colleagues (then known as the Cornell Paper), which assumes that the internal problems the Army (Army), was banned and its author banned entered Indonesia. The debate about the September 30th Movement forbidden, even business ISAI (Institute of Studies on Free Flow of Information) published a thin book about each version of the September 30th Movement was propped Attorney General in 1995.

In such an atmosphere, when Suharto fell, the rise in ground water of (translated) essay about the September 30th Movement since 1998. Analysis provided diverse, ranging from creeping coup (Saskia Wieringa, Peter Dale Scott, Subandrio) up to an intentional coup to fail as it is written Coen Hotzappel.

Indeed there are many groups that benefit from the failure of the coup, but whether the parties agreed to design the event with the scenario is such a neat and everything goes as expected they? Apparently not.

However, each theory has a weakness. If it is mentioned that the Indonesian Communist Party (PKI) as a whole rebellion, why are three million members of this party did not take the fight when it hunted down and killed after the movement was erupting? Why is the third largest communist party in the world when it was so easy dirontokkan?

Analysis of the mentions that it was an internal issue of the Army is also unsatisfactory because the problem is not that simple. Is not Syria and Pono also involved? Meanwhile, Sukarno's version as the mastermind was also in doubt. When the president was fully aware of this action plan before, why he circled the city before heading to an air base on October 1, 1965? Why not just the President of the House of Ratna Sari Dewi Yaso residence (now the Museum Satria Mandala at Jalan Gatot Subroto) toward Halim Perdanakusuma?

Similarly, Soeharto was not too "genius" to be able to design a systematic struggle for power. Still need to be further investigated how far the Suharto knew the plan as submitted Colonel Latif in the meeting the previous night at the Army Hospital Gatot Subroto.

United States (U.S.) not to interfere on September 30 and October 1, 1965, in spite of various documents mention their involvement before and after these bloody events. For the U.S. government at that time, when Indonesia with a population of fourth or fifth-largest in the world with abundant natural resources and its strategic position, fell into the hands of communists, it means that there has been an end.

Research conducted by John Roosa use the archive as a whole rarely reviewed so far, such as Supardjo documents, the writings of Muhammad Munir and Iskandar Subekti stored in Amsterdam, an interview with the CPI figures such as "Hasan" who requested her identity be kept secret until he died.

Muhammad Munir is a member of the Politburo, and Iskandar Subekti PKI is the clerk of the PKI Politburo, who on October 1, 1965 typed announcements issued September 30 Movement. As for "Hasan" is considered a logical position to know of special Bureau. "Hasan" itself was written memoirs that have been submitted to the author of the book (John Roosa) that can be published after he died. In addition to important documents, as well as in-depth interviews with central figures had left the organization, the archives that originated from the U.S. State Department to help explain things.

Documents Supardjo considered quite legitimate-as a kind of accountability after the event, which was written when he was not caught. Several witnesses, including Lieutenant Colonel Atmodjo Air Heru, who are both in prison with Supardjo, acknowledging the existence of the letter. The family also agreed that information Supardjo ever delivered.

Documents show that the main weakness of the September 30th Movement is the absence of a single command. There are two groups of leaders, namely the military (Fortunately, Latief and Sudjono) and the Bureau of particular PKI (Syria, Pono, Bono with Aidit in the background). Syria holds the central role because he is in a liaison position between these two parties.

However, when this effort did not have the support of President Sukarno, and even asked to be stopped, then the confusion happened and the two groups broke out. The military wants to comply with the request of Sukarno, while the Bureau continues it special. This may explain why among the first public announcement by the second and third there is an interval of up to five hours. Something in the coup attempt was a big mistake. In the morning they announced that the President in a state of survivors. While the subsequent announcement in the day had changed drastically (the formation of the Revolutionary Council and the dissolution of the cabinet).

This book simplifies the complexities of the mystery with detective-style method. Readers are convinced that the key figure 30 September Movement, Syria Kamaruzzaman, not a double agent, let alone a triple agent, but a loyal servant Aidit since many years. Implementing PKI special bureau that was new was arrested in 1968 were executed in 1986. He was like a princess Scheherazade who delayed killing himself by telling the king a story every night, so it can survive for 1001 nights. Syria and survived more than 18 years with the recognition in 1001 authored.

Supardjo document reveals why the movement failed and could not be saved. Confusion between "rescue President Sukarno" and "attempted coup" by disbanding the cabinet described vividly. Long before the bloody incident, the U.S. has been thinking about and discussing all necessary measures to encourage the CPI to advance buzz, so it can be soundly beaten by the Army. And, Aidit was trapped. Because already knew before it happened, then-general Suharto was the most ready at the date of October 1, 1965 when everyone else is confused and panicky. Suharto's own name was not included in the list of officers who would be kidnapped.

As historian Hilmar Farid presented in this book launch in Yogyakarta, this work is credited with revealing that the September 30th Movement was more appropriately considered as an action (to kidnap seven generals and confronts the president), not as a movement. Because this event is an action group of people in Jakarta and Central Java which can be eradicated within a day or two.

However, this action (which later turned out to cause the deaths of six generals) and then by Suharto and his friends used as a pretext to eradicate the PKI to the roots, which in the field resulted in mass murder with the victims more than half a million inhabitants. If the generals who were kidnapped were caught alive, maybe the history of Indonesia would have been different. PKI masses will take to the streets and demanded that the generals were sacked. The President will be urged to provide department chairs to the left, because until 1965 Sukarno never entrust the leadership of the department to the communist leaders unless the Minister of State.

This book has a little weakness, like the writing of Captain Bambang Widjanarko (p. 116; should colonel) and Colonel H Maulwi Saelan (p. 57; in 1965 Saelan not yet made a pilgrimage). New Saelan perform pillars of Islam that the New Order era and led the Al Azhar Islamic School Foundation.

However, on the other hand, the book has many strengths. First, using documents that have been neglected, such as documents Supardjo, Iskandar pledoi Subekti and writings of Muhammad Munir. Second, Roosa successfully conduct in-depth interviews with the "Hasan", a character who knows the key to progress as a unit called the Bureau of particular PKI.

Third, the above sources with the United States archives that have been opened from time to time and become a powerful tool for analyzing history. Fourth, John Roosa successfully develop a new narrative that the September 30th Movement was not a movement, but rather an action that turned out to be an excuse for mass murder.

Fifth, efforts that have been made professor of history University of British Columbia, Canada, this led to debate about who the masterminds G30S was duly terminated. Should now shift the discussion about how the process of mass murder in 1965 it happened and why it took so many casualties. So, that questionable no longer "who masterminds G30S" but "who the mastermind behind the massacre in 1965?.

Excuse Book Massacre: September 30th Movement and Suharto's coup has succeeded in showing new data (several documents from inside and outside the country), the new methodology (to include oral history) and a new perspective (this is not a movement action, but then made the excuse for the events the next more powerful).

23 Indonesians dead in crush for cash handout

JAKARTA, Indonesia -- At least 23 Indonesians were crushed to death Monday while trying to collect $4.25 in cash handouts from a rich family at a charity event marking the Islamic holy month, officials said. Eight others were critically injured in the stampede.

Several thousand people started gathering outside the house in Pasuruan, a town about 500 miles (800 kilometers) east of the capital of Jakarta, in the morning to collect their tithe, said local police chief Harry Sitompul.

Television footage showed the victims _ mostly women _ screaming as they were pushed into the fence outside the home. At least 23 died and eight others were hospitalized, Sitompul said, some after being trampled and others from lack of oxygen.

Many of Indonesia's 220 million Muslims fast during the daylight hours of Ramadan.

Under a system known as Zakat, the wealthy are required to give away a portion of their money to the poor, but distribution is often chaotic and sometimes deadly. Many donors choose to hand out gifts directly, worried that corrupt government officials will try to pocket some of the cash.

"It's tragic and embarrassing," said Social Affairs Minister Bachtiar Chamzah. "It goes to show that we have to find a better way ... we have to fix this."

The man behind Monday's charity event, reportedly a car dealer, was placed under police protection afterward to prevent reprisal attacks from relatives of victims, said Mayor Aminurohman, who like many Indonesians goes by a single name.

The same man held a similar event last year that drew thousands of people and resulted in one death, with dozens injured, he said.

"There was no coordination with police during the handout," the mayor said. "It's a shame he did not learn from his past mistakes and ask for help."

Son of the Greedy Monkey

Once, a bird with a caterpillar manintin boating in a lake of clear water. Parts of their boat is big enough cucumber fruit, which has thrown its contents. They were boating along the edge of the lake, singing bersahut-replication.

Tin, tin menintin.
Geng!

Then came a woodpecker, who liked to tap-nokok tree. He also wanted to take boating. Then he said, "Gosh, what a joy you are boating, can I join?"

"It's okay," said the bird manintin, "As long as this cucumber boat you're not holed up."

"Ah, of course not. I dare Cuisine holes? "Said the woodpecker. So the three of them bersampanlah. Now increasingly long and melodious singing.

Tin Tin menintin.
Toroktok.
Geng!

Suddenly there came a baby monkey swinging on a tree branch at the edge of the lake. He shouted manintin calling birds.

"Hi, beep, beep! Stop first, I was going, huh? "

"No, ah. Do you like the naughty, "said the bird manintin," Later this boat out you're eating. "

"Ah, no. I swear I will not eat cucumbers, "said the child monkey manintin persuade birds.

"Then, come up," said manintin kind of bird.

So the four of them singing bersampanlah:
Tin, tin manintin
Toroktok.
Roll.
Geng!

What sounds. Rippling lake water-ripple glad to hear that song. Medium clouds follow the boat.

But over time the child monkey tastes arise. He wants to eat a cucumber boat it occupies. Smack her mouth to swallow saliva. He whined, "Oh Martin, I'm hungry. My stomach hurts. Asked for cucumbers is a little, yes. "He said as he held his stomach.

"Oh, no, no!" Burunt manintin surprised. "Later the boat was sinking."

"No, just a little," monkey boy said again. "I'm going to bite the edges only. Oops, please beep, I nearly died of starvation. "

Bird manintin also sorry to see the grinning monkey-boy grin that.

"Okay, but just a little yes. Do not a lot. "

So that the margins slightly digigitlah cucumber. When it feels good, the child continues to bite a little monkey again. Then a little longer and a little more ...

Finally tenggelamlah cucumber boat with the child's greedy monkeys. With the sad bird woodpecker menintin and flew to the air, carrying the caterpillar. They can not bring the child monkey, because he was too heavy.

Move to Israel and became Muslim

In 1998, Joseph Cohen, an Orthodox Jew born in the U.S. to move to Israel for a very strong belief in the teachings of Judaism. He later lived in Gush Qatif settlements in Gaza (Israel withdrew from Gaza area in 2005).

Cohen never thought that the move to Israel instead bring in the light of Islam. After three years of settlement in Gaza, Cohen decided to become a Muslim after he met with a sheikh's origin and the United Arab Emirates to discuss theology with the sheikh is via the Internet. Once converted to Islam, Cohen changed his name to the name of Islam Yousef al-Khattab.

Shortly after he uttered the confession of faith, his wife and four children Yousef follow in his footsteps to become Muslims. Now, Yousef al-Khattab active preaching among Jews, though he himself disowned by their families who do not like to see it converted to Islam.

"I was no longer in touch with my family. We should not decide familial relationship, but my family is Jewish parties to the entity to his Jewishness. We have no other option but to terminate at this time.'s Last words that they toss at me, they told me barbaric, "said Yousef about the relationship with his family now.

The Child and Square

In one evening, sat a mother who was helping her children to repeat their lessons. The mother gave her little son who was 4 years old a picture book in order not to disturb him in giving testimony against his brothers a lesson the other.

Suddenly, the mother remembered that she had not been presenting dinner for her husband's father (in law), one who is advanced, and lived with them in a room outside the house building, which is in the court house. Is the mother to serve him according to his ability, and the husband is pleased with the service for the father who did not leave her room because of weak health.

Knowing about the diversity of Indonesian culture

Indonesian Cultural Diversity

Preliminary

Cultural diversity or "cultural diversity" is a necessity that Indonesia is in the earth. Indonesia's cultural diversity is something that can not be denied its existence. In understanding the context of a plural society, ethnic groups other than culture, Indonesian society also consists of various regional cultures are territorial, which is the meeting of different cultures existing ethnic groups in the area. With a population of 200 million people where they live scattered island-island in Indonesia. They also inhabit the region with varying geographical conditions. Starting from the mountains, forest edges, coastal, lowland, rural, to urban areas. This also relates to the level of civilization of ethnic groups and different communities in Indonesia. Meetings with outside cultures also affect the process of cultural assimilation in Indonesia so add variety of cultures that exist in Indonesia. Then also developing and expanding major religions in Indonesia also supports the development of Indonesian culture so memcerminkan particular religious culture. You could say that Indonesia is one country with cultural keaneragaman level or high level heterogenitasnya. Not just cultural diversity but also diversity of ethnic groups in the context of the culture of civilization, to modern tradsional, and territorial.

With the diversity of Indonesian culture can be said to have advantages compared with other countries. Indonesia has a portrait of a complete and varied culture. And last but not least, the socio-cultural and political fabric of Indonesian society has a history of inter-cultural dynamics of the coupled interactions since the first. Interactions between culture includes not only inter-woven ethnic groups differently, but also include inter-civilization existing in the world. Labuhnya Portuguese ships in Banten in the middle ages for example, has opened up Indonesia in the international social circle at that time. The relationship between vendors and coastal gujarat Java also provides an important sense in building the interaction between civilizations that exist in Indonesia. Touched touched this civilization has been built basically the Indonesian nation elasitas power in interacting with a difference. Other Side of the Indonesian nation was also able to probe and develop local culture amid inter-civilization touched it.

Historical Evidence

History proves that the culture in Indonesia is able to live side by side, complementary, and nor run in parallel. For example culture or the royal palace that stood in line in parallel with the culture of hunting gathering society. In the present context we can see how the culture of urban society can be run in parallel with the culture of rural or rural areas, even with the hunting culture of the living concocting outlandish. Inter-cultural relationships can be woven into the current frame "Unity in Diversity", where can we maknai that the context of diversity not only refers to the diversity of ethnic groups alone but to the cultural context.

Constituted also that the number of ethnic groups more or less ethnic 700'an throughout the archipelago, with various types of diverse community groups, and religious diversity, the people of Indonesia is a plural society is fragile indeed. Fragile in the sense of the diversity of its different then owned by his potential for conflict will increase sharply. Differences that exist in society will be a driving force to strengthen the conflict issues that arise in the midst of a society where conflict actually arose from other issues that are not related to cultural diversity. Like the cases of conflict that emerged in Indonesia where it was confirmed as a case of religious and ethnic conflict. In reality these conflicts dominated by other issues that are more political and economic. Indeed there is no single cause in the case of existing conflicts in Indonesia. However, several cases of conflicts that exist in Indonesia began to raise questions about the diversity we have and how they should manage it properly.

Role of government: diversity guards

Indeed the role of government in the context of maintaining cultural diversity is very important. In this context the government pengayom and serves as a protector for its citizens, as well as guardians of good interaction between cultural groups in Indonesia. But unfortunately the government that we think of as pengayom and guards, on the other side was not able to provide enough space for all the groups that live in Indonesia. For example how the government used to not provide a space for indigenous ethnic groups of minorities to develop in accordance with their culture. Cultures that developed in accordance with the ethnic was not taken seriously by the government. Cultures of minority ethnic groups has been replaced by the local dominant regional culture, which makes the native culture of minority ethnic groups become marginalized. Another example is quite striking is how such artworks culture results had been seen in the perspective of government interests. The government determines a good or bad a product of culture based on their interests. Strong implication of the political culture conducted in the past (New Order) is a homogenization of culture to become "Indonesia." In the sense that not appreciating the differences that grow and develop naturally, but turned off so as to become equal with the cultural identity of the so-called "national culture of Indonesia." In this context the process of cultural homogenization and cultural development causes in the community, including the culture of native ethnic groups and marginalized groups, to be underdeveloped and cornered. Like for example with the uniform form of bureaucracy that exist at village level for all regions in Indonesia in accordance with the existing village form in Java, thus causing the loss of traditional authority in the regional culture.

Do not deny the cultural marginalization process that occurs above groups can not be separated with a concept referred to as the national culture, which is also related to the political direction of the national culture at the time. The existence of national culture is in fact a concept that is general in nature and usually exist in the context of the history of the modern state in which it is used by countries to strengthen a sense of a diverse society and come from different cultural backgrounds. But the journey, the government subsequently strengthening its national cultural boundaries by using the forces of political, economic, and military possessed. This situation occurs associated with the idea of seeing that the efforts to form a national culture is also an effort to find letigimasi ideology for the sake of strengthening the role of government before its citizens. Not surprisingly then, if the visible surface is a symptom of how the government uses all means of political strength and power approach to "turn off" local cultures that have areas or groups of suburbs, where cultures were considered not in accordance with national culture.

After the reform in 1998, emerged a new awareness of how to address differences and diversity that is owned by the Indonesian nation. Namely consciousness to build multicultural nature of Indonesian society, where the main reference for the establishment of Indonesia's multicultural society is multibudayaisme, ie an ideology that recognizes and glorifies the difference in the equality of both individually and culturally (Suparlan, 1999). In this multicultural model, a society (including the nation's society such as Indonesia) is seen as having a culture that generally accepted in the community that 's type like a mosaic. Inside the mosaic covered by all cultures of the societies in smaller communities that make up a greater realization, which has a mosaic of cultures such as these. Multibudayaisme model is actually being used as a reference by the founders of the Indonesian nation in designing what is called as a cultural nation, as revealed in the explanation of Article 32 UUD 1945, which reads: "the cultural nation (Indonesia) is a cultural peaks in the region".

As an ideology, multicultural infrastructure must be supported by strong democratic system and supported by the ability of the government apparatus multibudayaisme qualified because the key is equality before the law. State in this case serves as a facilitator as well as patterns of interaction among cultures carers groups to stay balanced between central and local interests, the key is managing the balance between the two governments at an extreme point of locality and centrality. Like for example the case of Papua, where the government allowed to be grown in culture Papuanya, but economically done a fair division of the economic pie. In the context of time, products or culture results can be viewed in two prespekif the culture prevailing at this time and remains or cultural product in the past.

Maintaining cultural diversity

In the present context, the cultural treasures will be more related to cultural products related to three cultural manifestation of cultural knowledge, cultural attitudes or cultural practices that are still valid, and physical products are tangible cultural artifacts or buildings. Some aspects related to the third form of culture which can be seen is among others is the product of art and literature, traditions, lifestyles, value systems, and belief systems. Cultural diversity in the context of this study more or be interpreted as the result of cultural products that exist at present. In the context of a multicultural society, the existence of cultural diversity is something that must be preserved and respected presence. Cultural diversity is to cut the cultural differences of groups of people who live in Indonesia. If we refer to the UNESCO Convention 2005 (Convention on the Protection and Promotion of the Diversity of Cultural Expressions) on cultural diversity or "cultural diversity", cultural diversity is defined as a cultural richness which is seen as a way of existing in a cultural group or society to reveal expression . This is not only related to the cultural diversity that becomes the cultural background, but also variations in the way of artistic creation, production, dissemination, distribution and penghayatannya, whatever the meaning and use of technology. Or termed by Unesco in 2005 as a UNESCO convention document "cultural expression" (cultural expression). The contents of cultural diversity will be referred to the symbolic meaning, artistic dimension and cultural values that lie behind them.

In this context of cultural knowledge will contain knowledge about the symbols used by the community owner to understand and interpret their environment. Intangible cultural knowledge will usually cultural values and cultural values of the tribes of the Indonesian nation, where in it contains the local wisdom and local culture of local tribes. Local wisdom in the form of local cultural values are reflected in the tradition of traditional ceremonies and works of art groups and indigenous tribes in the archipelago. While cultural behavior related to behavior or actions that come from cultural values that exist. Forms of cultural behavior can dirupakan in the form of everyday behavior, interaction patterns, subsistence activities of society, and so forth. Or can we refer to as cultural activities. In the cultural artifacts, local wisdom Indonesian nation embodied in works of art or cultural objects (cultural heritage). If we see the explanation above, the real wealth of Indonesia has a variety of forms. Not only the variety of forms but also related to the origin. Cultural diversity is the real wealth of the culture of Indonesia.