kio

2.perlu di ketahui bahwa hak asasi manusia adalah tanngung jawab Negara terutama dalam hal ini pemerintah yang menjadi pimpinan masyarakat.artinya bahwa jika pemerintah di tuntut benar2 menjalankan ham denan baik kita ketahui msih banyak manusia yg blm mengetahui apa itu ham oleh karena itu pemerintah hrus sring mengadakn sosialisasi atau pemahamn kkpda masy.
mengenai apa itu ham
6. Sebagai satu kesatuan negara kepulauan, secara konseptual, geopolitik Indonesia dituangkan dalam salah satu doktrin nasional yang disebut Wawasan Nusantara dan politik luar negeri bebas aktif. , sedangkan geostrategi Indonesia diwujudkan melalui konsep Ketahanan Nasional yang bertumbuh pada perwujudan kesatuan ideologi, politik, ekonomi, sosial budaya dan pertahanan keamanan.
5. Pengertian Politik.
Kata politik secara etimologis berasal dari bahasa Yunani yaitu "Politeai".
"Politeai" berasal dari kata "polis" yang berarti kesatuan masyarakat yang berdiri sendiri, yaitu negara dan "teai" yang berarti urusan.
Bahasa Indonesia menerjemahkan dua kata Bahasa Inggris yang berbeda yaitu "politics" dan "policy" menjadi satu kata yang sama yaitu politik.
Politics adalah suatu rangkaian asas (prinsip), keadaan, cara dan alat yang akan digunakan untuk mencapai tujuan atau cita-cita tertentu.
Policy diartikan kebijakan, adalah penggunaan pertimbangan-pertimbangan yang dianggap dapat lebih menjamin tercapainya suatu usaha, cita-cita atau keinginan atau tujuan yang dikehendaki.
Politik secara umum adalah bermacam-macam kegiatan dalam suatu sistem politik
Pend. Kewarganegaraan – ATA
Politik Nasional adalah asas, haluan, usaha serta kebijaksanaan negara tentang pembinaan (perencanaan, pengembangan, pemeliharaan dan pengendalian) serta penggunaan secara kekuatan nasional untuk mencapai tujuan nasional.
Strategi Nasional adalah cara melaksanakan politik nasional dalam mencapai sasaran-sasaran dan tujuan yang ditetapkan oleh politik nasional
9. • Partisipasi. Artinya bahwa setiap warga negara baik langsung maupun melalui perwakilan, memiliki suara dalam pembuatan keputusan dalam pemerintahan.
• Hukum (rule of law). Kerangka hukum harus adil dan dilaksanakan tanpa pandang bulu, terutama terkait dengan hak-hak asasi manusia.
• Transparansi yang dibangun atas dasar kebebasan informasi.
• Ketanggapan (responsiviness), yang berarti bahwa berbagai upaya lembaga dan prosedur-prosedur harus ditujukan untuk melayani stakeholder secara baik dan aspiratif.



• Kesetaraan (equity). Semua warga negara memiliki kesempatan yang sama untuk meningkatkan dan mempertahankan kesejahteraan, hak dan kewajiban, serta persamaan di depan hukum.
• Efektifitas dan efisiensi, yaitu terkait dengan penggunaan sumber-sumber daya secara tepat guna dan berdaya guna.



Wawasan ke depan (Visionary) yang menunjukkan adanya kejelasan dan ketepatan visi, strategi, tujuan dan dukungan terhadap kebijakan-kebijakan pemerintah.



• Menurut UNDP, prinsip-prinsip good governance atau tata kepemerintahan yang baik meliputi:
1. Partisipasi. Artinya bahwa setiap warga negara baik langsung maupun melalui perwakilan, memiliki suara dalam pembuatan keputusan dalam pemerintahan.
2. Hukum (rule of law). Kerangka hukum harus adil dan dilaksanakan tanpa pandang bulu, terutama terkait dengan hak-hak asasi manusia.
3. Transparansi yang dibangun atas dasar kebebasan informasi.
4. Ketanggapan (responsiviness), yang berarti bahwa berbagai upaya lembaga dan prosedur-prosedur harus ditujukan untuk melayani stakeholder secara baik dan aspiratif.
5. Berorientasi pada konsensus. Good governance menjadi perantara kepentingan-kepentingan yang berbeda untuk kemudian diambil pilihan terbaik untuk kepentingan yang lebih luas dan mencakup semua.
6. Kesetaraan (equity). Semua warga negara memiliki kesempatan yang sama untuk meningkatkan dan mempertahankan kesejahteraan, hak dan kewajiban, serta persamaan di depan hukum.
7. Efektifitas dan efisiensi, yaitu terkait dengan penggunaan sumber-sumber day secara tepat guna dan berdaya guna.
Bappenas RI juga mengajukan 14 prinsip-prinsip yang menunjukkan tata kepemerintahan yang baik atau good governance yaitu:
1. Wawasan ke depan (Visionary) yang menunjukkan adanya kejelasan dan ketepatan visi, strategi, tujuan dan dukungan terhadap kebijakan-kebijakan pemerintah.
2. Keterbukaan dan transparansi, ditampilkan dengan tersedianya akses dan informasi yang memadai pada setiap proses penyusunan dan implementasi kebijakan publik.
3. Partisipasi masyarakat, ditampilkan adanya penyelenggaraan pemerintahan negara secara partisipatif dan metode pengambilan keputusan berdasarkan konsensus bersama.
4. Akuntabilitas, dengan indikasi kesesuaian pelaksanaan program dan kebijakan dengan standar prosedur pelaksanaan kebijakan.
5. Supremasi hukum, ditampilkan dengan kepastian dan penegakan hukum dan sanksi bagi pelanggarnya.
6. Demokrasi, ditampilkan dengan kebebasan dalam menyampaikan aspirasi dan berorganisasi, kesempatan yang sama untuk setiap warga negara untuk terlibat aktif dalam proses pengambilan keputusan berdasarkan konsensus.
7. Profesionalisme dan transparansi, ditampilkan dengan kinerja yang baik, taat azas, kreatif dan inovatif, dan berkualifikasi di bidangnya.
8. Daya tanggap (responsiveness), tersedianya layanan untuk mengakomodasi aspirasi masyarakat dan bagaimana mekanisme tindak lanjutnya.
9. Efisien dan efektif, terkait dengan penyelenggaraan pemerintahan yang tepat guna dan berdaya guna.
10. Desentralisasi, ditampilkan dengan kejelasan pembagian tugas dan wewenang dalam pengelolaan pemerintahan negara.
11. Kemitraan dengan dunia usaha swasta dan masyarakat.
12. Komitmen pada pengurangan kesenjangan, ditampilkan dengan kebijakan-kebijakan yang pro rakyat dan tersedianya fasilitas-fasilitas untuk masyarakat yang tidak mampu.
13. Komitmen pada lingkungan hidup.
14. Komitmen pada pasar yang fair, yaitu tidak ada monopoli, berkembangnya masyarakat, dan kompetisi yang sehat.
Diterbitkan di: 16 Agustus, 2011


Hambatan –hambatan dalam pelaksanaan HAM di Indonesia antara lain: Masih kurang pemahaman tentang HAM, masih kurang pengalaman, kemiskinan, keterbelakangan, pemahaman HAM masih terbatas dalam pemahaman gerakan.
o Tantangan besar yang dihadapi dalam penegakan Hak Asasi Manusia (HAM) di Indonesia khususnya didalam era Reformasi Hukum dan dapat dielaborasi kedalam tiga model lingkungan, yaitu: Lingkungan yang memiliki aspek-aspek nasional dan internasional. Lingkungan strategis yang memiliki aspek Internasional. Lingkungan strategis yang memiliki aspek nasional.
a. Masalah sosial budaya
- Rendahnya keadaan masyarakat akan pentingnya hak asasi manusia yang terjadi akibat ketimpangan stratifikasi sosial masyarakat.
- Adanya norma adat dan budaya masyarakat yang berkaitan dengan kebiasaan, upacara, kedudukan sosial yang bertentangan dengan HAM.
- Rendahnya sumber daya manusia khususnya aparatur penegak hukum seperti hakim, jaksa sehingga menghambat proses penegakan HAM.
- Adanya konflik sosial yang sering terjadi di masyarakat sebagai konsekuensi masyarakat majemuk yang menyebabkan terjadinya pelanggaran HAM.
b. Masalah informasi dan komunikasi
- Terhambatnya informasi dan komunikasi tentang pentingnya penegakan HAM sebagai akibat keadaan dan kedudukan geografis Indonesia.
- Rendahnya sarana dan teknologi komunikasi, menyebabkan tidak maksimalnya kemampuan informasi dan berkomunikasi di seluruh wilayah Indonesia.
- Terbatasnya sosialisasi tentang HAM di seluruh wilayah Indonesia karena rendahnya teknologi informasi dan komunikasi.
c. Masalah kebijakan pemerintah
- Adanya kebijakan pemerintah yang mengedepankan kepentingan stabilitas nasional sehingga mengabaikan masalah hak asasi manusia.
- Masih lemahnya pengawasan dari lembaga DPR dan masyarakat terhadap kebijakan pemerintah.
- Adanya arogansi aparatur pemerintah, yang sering mendorong kritik dan kontrol sosial dari tindakan pembangkangan.
- Rendahnya tingkat pendidikan dan kesejahteraan aparatur penegak hukum, sehingga menghambat kinerja penegakan hak asasi manusia dan lain-lain.
d. Masalah perangkat perundang-undangan
- Sulitnya merealisasikan aturan perundang-undangan tentang HAM dalam kehidupan masyarakat.
- Belum disyahkannya hasil konvensi internasional tentang HAM di Indonesia.
Selain hambatan-hambatan seperti diatas, proses penegakan hak asasi manusia di Indonesia juga menghadapi tantangan-tantangan yang berat dan sulit. Tantangan itu antara lain :
a. Amandemen UUD 1945 pasal 28 yang mengedepankan asas non retroaktif, yang artinya hukun tidak dapat berlaku surut. Ini memungkinkan para tersangka atau terdakwa lepas dari jeratan hukum.
b. Adanya prinsip universalitas, artinya bahwa hak asasi manusia bersifat fundamentalis dan berlaku secara umum (universal). Hal ini melahirkan kewajiban kepada setiap anggota PBB untuk menghormati, mengakui dan menjamin penegakan hak asasi manusia.
c. Adanya prinsip negara demokrasi, yang artinya suatu negara disebut negara demokrasi apabila hak-hak asasi manusia diakui, dihormati dan dilindungi oleh negara. Negara memberikan jaminan dan perlindungan terhadap hak asasi manusia.
d. Adanya prinsip negara hukum, yang artinya bahwa hukum harus dijalankan dan ditegakkan oleh negara untuk menjamin keadilan dan tegaknya HAM.
Namun kenyataannya hukum belum menjadi panglima di negeri ini, kepentingan dan kekuasaanlah yang diutamakan. Sehingga terjadilah penyimpangan-penyimpangan hukum yang pada akhirnya menghambat proses penegakan HAM.
e. Adanya prinsip keseimbangan, yang artinya bahwa hak dan kewajiban asasi setiap warga negara sama. Oleh karena itu pencapaian dan penerapan keduanya haruslah didasarkan pada prinsip keseimbangan. Akan tetapi kenyataan di masyarakat, kecenderungan secara umum masyarakat lebih mengutamakan kepentingan hak-haknya dan mengabaikan kewajiban asasinya. Sehingga ini mengakibatkan terjadinya konflik kepentingan yang akhirnya menghambat proses penegakan HAM.
PEMBAHASAN
Untuk mewujudkan dan menegakkan Hak Asasi Manusia (Ham) di Indonesia tidaklah semudah menuliskan serta mengucapkannya. Hal ini disebabkan banyak hambatan dan tantangan yang tidak lagi sebatas terorika, melainkan sudah menjadi realita yang tidak dapat dihindari apalagi ditunda-tunda.
Dalam penegakan HAM melalui sistem hukum pidana yang telah berlaku di Indonesia terdapat kendala-kendala atau hambatan yang bersifat prinsipil substansil dan klasik. Hambatan –hambatan dalam pelaksanaan HAM di Indonesia antara lain:
a. Masih kurang pemahaman tentang HAM.
Banyak orang menangkap pemahaman HAM dari segi pemikiran formal belaka. HAM hanya dilihat sebagaimana yang tertulis dalam "Declaration of Human Rights" atau apa yang tertulis dalam Undang-undang Nomor 39 tahun 1999 tentang Hak-Hak Asasi Manusia. Namun, hakikat pemahaman HAM harus dilihat sebagai suatu konsep yang bersifat multidimensi. Sebab, dalam pemahaman HAM tertanam di dalamnya konsep dasar "Politik, Hukum, sosiologi, filosofi, ekonomi dan realitas masyarakat masa kini, agenda internasional, yurisprudensi analitis, yurisprudensi normatif, etika dan estetika". Jika makna seperti ini dapat ditangkap melalui suatu proses pembelajaran, pemahaman, penghayatan dan akhirnya diyakini, barulah kita dapat menuju kepada suatu proses untuk menjadi HAM ini sebagai bagian dari Wawasan Nasional. Bagian dari kebijakan nasional, menjadikan HAM sebagai strategi nasional, program nasional dan konsistensi. Tetapi, jangan lupa bahwa HAM yang formal ini adalah barang import.
b. Masih kurang pengalaman
Disadari atau tidak kita harus akui bahwa HAM sebagai suatu konsep formal masih terasa baru di masyarakat kita. Kondisi ini mendorong kita harus membina kerjasama dengan beberapa negara dalam mencari gagasan, menciptakan kondisi yang kondusif, dan memberikan proteksi perlindungan HAM, persepsi dan pemahaman bersama seperti ini perlu didorong dan ditegakkan. Namun, kita harus hati-hati, khususnya dalam menjalin kerjasama dengan negara lain. Sebab, forum kerjasama, forum konsultasi, dan berbagai kebijakan selalu diboncengi kepentingan tertentu yang sering tidak terasa bahwa tujuan yang hendak dicapai menjadi melenceng jauh dari tujuan yang semula diharapkan.
c. Kemiskinan
Kemiskinan adalah sumber kebodohan, oleh sebab itu harus diperangi dan diberantas. Tema memberantas kemiskinan telah banyak dipersoalkan di forum-forum nasional, regional dan internasional, tetapi hingga saat ini belum ada solusinya. Bahkan, ide memberantas kemiskinan hanya mampu memobilisasi masyarakat miskin tanpa menambah sepeser pun uang ke kantong-kantong orang miskin. Dari segi HAM seolah-olah konvensi hak-hak sosial dan ekonomi yang belum diratifikasi oleh Indonesia perlu diwujudkan.
d. Keterbelakangan;
Keterbelakangan ini adalah suatu penyakit yang bersifat kultural dan struktural. Kultural karena sering sekelompok orang yang terikat dalam satu budaya yang sama memiliki adat-istiadat yang sama dan ara berpikir yang sama pula. Untuk mengatasi diperlukan proses pendidikan dan kebiasaan menggunakan logika berpikir.
e. Pemahaman HAM masih terbatas dalam pemahaman gerakan.
Untuk membangun HAM dalam masyarakat untuk menjaga kerukunan berbangsa dan bernegara diperlukan: 1) adanya personil pemerintahan yang berkualitas, 2) aparat pemerintah yang bermodal dan bertanggung jawab; 3) terbangunnya publik opini yang sehat atau tersedia sumber informasi yang jelas, 4) terbangunnya suatu kelompok pers yang berani dan bebas dalam koridor menjaga keutuhan bangsa dan negara, 5) adanya sanksi terhadap aparat yang melanggar HAM, 6) tersedianya "bantuan hukum" (legal-aid) di mana-mana, 7) terbentuknya jaringan aparat pemerintahan yang bersih, berwibawa sehingga bersinergi.
Dalam memasuki abad ke -21 banyak tantangan besar yang dihadapi dalam penegakan Hak Asasi Manusia (HAM) di Indonesia khususnya didalam era Reformasi Hukum dan dapat dielaborasi kedalam tiga model lingkungan, yaitu:
1. Lingkungan yang memiliki aspek-aspek nasional dan internasional. Kedua lingkungan tersebut berinteraksi secara simbiosis, mutualistis, karena baik buruknya penegakan hukum di Indonesia dapat dipengeruhi oleh kedua lingkungan tersebut.
2. Lingkungan strategis yang memiliki aspek Internasional. Berkaitan langsung dengan politik perdagangan global yang menempatkan negara selatan debagai tempat pemasaran produk-produk global negara utara. Oleh karena itu, timbul tuntutan untuk menciptakan iklim dan lingkungan dunia perdagangan serta usaha kondusif dan sehat bagi hubungan perdagangan, baik bilateral ataupun multilateral. Menghadapi tantangan lingkungan staregis yang bersifat Internasional pemerintah Republik Indonesia telah melakukan kebijakan-kebijakan. Kebijakan –kebijakan tersebut, yaitu penegakan GTO/WTO, melakukan penyusunan rancangan Undang-Undang Arbitrase, undang-undak Kepailitan, telah melakukan serta revisi undang-undang dalam bidang Hak Atas Kekayaan Intelektual (HAKI), telah memberlakukan Undang-undang Persaingan Usaha dan Anti Monopoli (Competition Act), serta sudah memberlakukan Undang-undang Perlindungan Konsumen (Consume’s) Undang –undang No.8 1998/1999.
3. Lingkungan strategis yang memiliki aspek nasional. Dapat dipengaruhi oleh kondisi sosial politik dan keamanan. Di dalamnya termasuk pembentukan hukum yang aspiratif terhadap kebutuhan masyarakat dan mendukung kehidupan politik yang sehat. Hal tersebut juga disertai dan diperkuat oleh penegakan hukum yang tegas konsisten dengan dilandasi asas kepastian hukum, asas proporsionalitas, asas kedilan, dan asas mufakat.
Kebijakan pemerintah menghadapi tantangan lingkungan strategis yang bersifat nasional dalam bidang perundang-undangan, antara lain:
1. Pencabutan Undang-undang Subversi dan penambahan/ perluasan ke dalam KUHP.
2. Revisi undang-undang tentang Tindak pidana Korupsi.
3. Mengajukan rancangan Undang – undang tentang HAM dan pembentukan KOMNAS HAM.
4. Pemberlakuan Undang-Undang No. 28 tahun 1999 tentang Penyelenggara Negara yang bersih dari KKN.
5. Memberlakukan Undang- Undang No. 2/2002 dan Undang-Undang No. 3/2002 tentang Hankam dan pemisahan TNI serta POLRI
BAB IV
PENUTUP
4.1 Kesimpulan
o Hambatan –hambatan dalam pelaksanaan HAM di Indonesia antara lain: Masih kurang pemahaman tentang HAM, masih kurang pengalaman, kemiskinan, keterbelakangan, pemahaman HAM masih terbatas dalam pemahaman gerakan.
o Tantangan besar yang dihadapi dalam penegakan Hak Asasi Manusia (HAM) di Indonesia khususnya didalam era Reformasi Hukum dan dapat dielaborasi kedalam tiga model lingkungan, yaitu: Lingkungan yang memiliki aspek-aspek nasional dan internasional. Lingkungan strategis yang memiliki aspek Internasional. Lingkungan strategis yang memiliki aspek nasional.
4.2 Saran
Kita sebagai mahasiswa dan generasi penerus bangsa, sudah semestinya membantu pemerintah untuk terus menegakkan HAM di Indonesia. Kondisi HAM di Indonesia sudah saatnya dibenahi dan ditata ulang agar terbentuk good goverment. Segala jenis hambatan dan tantangan yang dapat mengganggu terwujudnya pelaksanaan HAM harus segera dihilangkan.
LANDASAN FILOSOFIS, IDEOLOGIS, DAN YURIDIS KONSTITUSIONAL
Hak asasi manusia merupakan hak fundamental yang dimiliki setiap manusia sebagai anugerah Tuhan oleh sebab itu bersifat universal. Sekalipun HAM itu bersifat universal, tetapi pemahaman setiap orang tentang HAM tersebut berbeda-beda. Cara pandang tersebut dipengaruhi oleh sistem filsafat, ideologi, dan yuridis konstitusional.
1. A. Sistem Nilai yang Melandasi HAM
Sistem adalah keseluruhan dari unsur atau bagian yang berhubungan secara fungsional dalam rangka mencapai tujuan tertentu. Sistem nilai yang melandasi HAM ditentukan oleh pandangan hidup bangsa. Bagi bangsa Indonesia, panduan atau filsafat hidup bangsa yang telah disepakati adalah pancasila. Sistem nilai yang melandasi HAM berdasarkan pandangan hidup bangsa adalah sistem nilai universal dan lokal.
Sistem nilai universal yang melandasi HAM adalah sebagai berikut :
a) Nilai religius dan kebutuhan
b) Nilai kemanusiaan
c) Nilai persatuan
d) Nilai kerakyatan, dan
e) Nilai keadilan.
Setiap bangsa di dunia memiliki kepercayaan terhadap adanya Tuhan. Bukti-bukti adanya Tuhan yang dikumpulkan rasio manusia sebagai berikut :
1. Bukti teologis yaitu sebagian besar manusia di muka bumi ini percaya adanya suatu kekuatan adikodrati yang menguasai kehidupan manusia.
2. Bukti teleologis, yaitu bahwa segala sesuatu yang ada di alam semesta itu ada arah dan tujuan.
3. Bukti ontologis, yaitu bukti tentang segala sesuatu yang ada di alam semesta itu pasti ada yang mengadakan.
4. Bukti kosmologis yaitu bukti tentang keteraturan alam semesta.
5. Bukti kausalitas yaitu bukti adanya hukum sebab akibat di alam semesta akan mengantarkan rasio pada penyebab pertama yang tidak disebabkan.
6. Bukti psikologis yaitu sebagian besar manusia memiliki ketakutan untuk mati.
7. Bukti moral yaitu manusia merasa diperlakukan secara tidak adil.
Semua anggota masyarakat harus diperlakukan secara adil. Keadilan menjadi sendi di dalam kehidupan masyarakat. Menurut Aristoteles, keadilan itu dibedakan menjadi keadilan komutatif (antar individu), distributif (negara kepada individu), dan legal (keadilan yang diberikan oleh hukum yang berlaku).
Disamping nilai universal, ada sistem nilai lokal yang melandasi HAM.
Sistem nilai lokal tersebut adalah sebagai berikut :
1. Ketuhanan Yang Maha Esa.
2. Kemanusiaan yang adil dan beradab.
3. Persatuan Indonesia.
4. Kerakyatan yang dipimpin oleh hikmat kebijaksanaan dalam permusyawaratan dan perwakilan.
5. Keadilan sosial bagi seluruh rakyat Indonesia.
1. B. Landasan Filosofis
Setiap orang atau masyarakat tentu memiliki masalah. Ada masalah yang bersifat sederhana dan praktis sehari-hari, ada pula masalah yang bersifat fundamental filsafati. Seiring dengan perkembangan zaman, penyelesaian masalah secara mitologis itu dipandang tidak memuaskan manusia. Kemudian, manusia mencari penyelesaian dengan kemampuan sendiri yaitu berpikir. Kemampuan berpikir menjadi ciri khas manusia. Tidak semua kemampuan berpikir bersifat kefilsafatan.
Suatu pemikiran dikatakan bersifat kefilsafatan manakala memiliki ciri-ciri tertentu. Pertama, berpikir kefilsafatan bersifat objektif, artinya memiliki objek tertentu, baik objek materi maupun objek formal. Kedua, berpikir kefilsafatan bersifat radikal. Radix artinya akar. Berpikir radikal berarti berpikir sampai ke akar-akarnya sampai ditemukan hakikatnya. Ketiga, berpikir kefilsafatan mempunyai ciri berpikir bebas. Artinya, berpikir kefilsafatan itu bebas dari prasangka. Keempat, berpikir kefilsafatan bersifat komprehensif. Dalam memikirkan objeknya, filsafat selalu melihat dari semua segi, dan tidak bersifat parsial.
Secara etimologis, filsafat berasal dari kata Yunani, philo artinya cinta, to love sahabat, dan sophia artinya kebijaksanaan, wisdom (pengetahuan dan kebenaran). Filsafat adalah usaha manusia secara sungguh-sungguh untuk mencintai kebijaksanaan yang diperoleh melalui pengetahuan dan kebenaran.
Bagi bangsa Indonesia, pilihan terbaik pada sistem filsafat hidup sebagaimana terdapat di dalam pembukaan UUD 1945 itu merupakan pokok kaidah Negara yang fundamental, yang memberikan asas moral dan budaya politik, sebagai asas normatif pengembangan dan pengamalan IPTEK (Noorsyam, 1999) termasuk HAM. Asas normatif filosofis ini menjiwai dan melandasi UUD negara, sekaligus sebagai norma dasar dan tertinggi di dalam Negara. Pancasila sebagai norma dasar Negara atau pokok kaidah negara yang fundamental oleh MPR tidak diamandemen (diubah). HAM dikembangkan berdasarkan sistem filsafat hidup dan norma dasar Pancasila. Pemahaman atas HAM harus sesuai atau tidak boleh bertentangan dengan norma dasar tersebut.
1. C. Landasan Ideologis
Istilah ideologi diunakan pertama kali oleh Destutt de Tracy di dalam buku Elements d’ideologie. Ia menjelaskan ideologi sebagai ilmu tentang ide. Ideologi sebagai sistem ide menunjuk pada paham konservatisme, environmentalisme, sosialisme, dan kadang-kadang digunakan untuk menyebut kepentingan kelas-kelas dalam masyarakat, sebagaimana digunakan Karl Marx untuk menyebut kesadaran untuk memperjuangkan kepentingan (Thomas Mautner, 1997).
Ideologi adalah ajaran tentang cita-cita berdasarkan sistem nilai yang diyakini kebenarannya. Sistem nilai tersebut dikembangkan oleh filsafat. Melalui pemikiran filsafat, sistem nilai tersebut merupakan hasil perenungan secara mendalam tentang hakikat terdasar dari segala sesuatu. Untuk melaksanakan hasil pemikiran filsafat tersebut dibutuhkan ideologi. Ideologi merupakan petunjuk untuk melaksanakan filsafat. Secara harfiah, ideologi berarti system of ideas yang mensistematiskan seluruh pemikiran tentang kehidupan dan melengkapinya dengan sarana serta strategi dan kebijakan untuk menyesuaikan realitas kehidupan dengan nilai-nilai filsafat (Oetojo Usman dan Alfian, 1992).
Ideologi dikembangkan dari sistem filsafat. Ideologi kapitalisme dikembangkan dari sistem filsafat liberalisme-individualisme. Ideologi komunisme dikembangkan dari sistem filsafat materialisme. Menurut ideologi liberalisme-individualisme, manusia itu bagaikan atom yang berdiri lepas dan bebas dari pengaruh ataom lainnya. Individu tersebut berinteraksi dan membuat perjanjian (contract social) untuk membentuk masyarakat.
Berbeda halnya dengan liberalisme-individualisme, ideologi komunisme didasarkan pada filsafat materialisme. Pada hakikatnya segala sesuatu yang ada itu dapat dikembalikan pada prinsip materialistik. Manusia semata-mata sebagai makhluk materi tidak memiliki kebebasan. Ideologi komunisme ini banyak dianut oleh Rusia, Eropa Timur, dan Negara di bawah penharuh Tiongkok (RRC).
Bangsa Indonesia tidak memihak pada salah satu atau kedua ideologi kapitalisme dan komunisme. Bangsa Indonesia memiliki ideologi yang disepakati bersama. Ideologi tersebut dapat dilihat pada pembukaan UUD 1945. Terbentuknya ideologi tersebut dipengaruhi oleh faktor internal dan eksternal. Faktor internal perkembangan bangsa Indonesia berupa alam lingkungan hidup yang menjadi wahana kehidupan bangsa Indonesia. Facktor eksternal berupa pergaulan antar bangsa yang membawa pengaruh perubahan pemikiran, sikap dan perilaku.
1. D. Landasan Yuridis Konstitusional
Negara Kesatuan Republik Indonesia (NKRI) didirikan oleh para pendiri negara, the faonding fathers sudah dilengkapi dengan hukum dasar. Hukum dasar yang dimaksud adalah norma dasar yang dijadikan landasan untuk mengatur kehidupan berbangsa dan bernegara. Hukum dasar itu ada yang tertulis dan ada pula yang tidak tertulis.
Norma dasar yang dijadikan hukum dasar penyelenggaraan kehidupan berbangsa dan bernegara oleh pendiri negara secara eksplisit dijelaskan di dalam Pembukaan UUD 1945. Begitu fundamental norma dasar tersebut sehingga UUD 1945 mempunyai kedudukan yang sangat tinggi sebagai sumber hukum. Ketentuan HAM sudah diletakkan secara normatif di dalam Pembukaan UUD 1945, dan secara rinci dijabarkan di dalam pasal 28 A sampai dengan J.
Pembukaan UUD 1945 terdiri atas empat alinea. Alinea pertama, memuat pernyataan bangsa Indonesia tentang kemerdekaan sebagai hak asasi bangsa-bangsa di dunia. Alinea kedua, memuat perjuangan pergerakkan kemerdekaan bangsa Indonesia dalam memperoleh kemerdekaan (hak asasi setiap bangsa). Alinea ketiga, memuat pernyataan bahwa kemerdekaan bangsa Indonesia itu diperoleh melalui :
a) Usaha perjuangan kemerdekaan bangsa Indonesia
b) Perjuangan tersebut diridloi Tuhan Yang Maha Esa
c) Kemerdekaan yang di capai dengan keinginan luhur sebagai bangsa yang merdeka, berdaulat, adil dan maju.
Alinea keempat, memuat pernyatan bahwa negara Indonesia merdeka yang didirikan mempunyai tujuan :
a) Melindungi segenap bangsa dan seluruh tumpah darah bangsai ndonesia
b) Memajukan kesejahteraan umum
c) Mencerdaskan kehidupan bangsa
d) Ikut serta dalam menjaga perdamaian dunia yang abadi berdasarkan keadilan.
Sistem Nilai yang Melandasi HAM
Sistem adalah keseluruhan dari unsur atau bagian yang berhubungan secarafungsional dalam rangka mencapai tujuan tertentu.Sistem nilai yang melandasi HAM ditentukan oleh pandangan hidup bangsa.Bagi bangsa Indonesia, pandangan atau filsafat hidup bangsa yang telah disepakatiadalah Pancasila. Sistem nilai yang melandasi HAM berdasarkan pandangan hidupbangsa adalah sistem nilai universal dan lokal.Sistem nilai universal yang melandasi HAM adalah sebagai berikut:(a) nilai religius atau ketuhanan,(b) nilai kemanusiaan,(c) nilai persatuan,(d) nilai kerakyatan, dan

(e) nilai keadilan.
Disamping nilai universal, ada sistem nilai lokal yang melandasi HAM. Sistemnilai lokal tersebut benar-benar spesifik dan menjadi ciri khas bangsa Indonesia.Bahkan, ciri khas tersebut menjadi karakteristik kepribadian bangsa Indonesia.Sistem nilai lokal tersebut adalah sebagai berikut.1. Ketuhanan Yang Maha Esa. Sebagaimana dijelaskan sebelumnya, Anda dapatmengetahui bahwa setiap manusia percaya adanya Tuhan. Namun demikian,hanya bangsa Indonesia yang memiliki pandangan hidup dan secara tegasmenyatakan percaya kepada Tuhan Yang Maha Esa. Cara menjalankan ajaranTuhan Yang Maha Esa tersebut dilakukan dengan cara berkeadilan danberperadaban (Pembukaan UUD 1945). Jadi, perbuatan menjalankan ajaranagama sesuai dengan keyakinan itu menunjukkan peradaban dan keadilanmanusia yang bersifat religius.2. Kemanusiaan yang adil dan beradab. Kemanusiaan yang menjadi ciri khasbangsa Indonesia adalah berkeadilan dan berperadaban. HAM itu merupakansalah satu perwujudan nilai kemanusiaan, tetapi harus meningkatkan keadilandan peradaban manusia.3. Persatuan Indonesia. Nilai persatuan yang ada pada setiap bangsa disesuaikandengan nilai-nilai ke-Indonesiaan. Nilai persatuan yang dimaksud adalah kondisidinamis untuk menyatu secara terus-menerus dari bangsa Indonesia yang sangatberanekaragam (heterogen).4. Kerakyatan yang dipimpin oleh hikmat kebijaksanaan dalam pemusyawaratandan perwakilan. Di dalam menyelesaikan masalah bersama, diutamakanmusyawarah dengan melibatkan seluruh komponen ikut berpartisipasimenyelesaikan masalah tersebut. Keputusan harus disetujui oleh rakyat.

Pengambilan keputusan untuk menyelesaikan masalah bersama tersebut harusdibimbing hikmat kebijaksanaan. Proses musyawarah diatur dengan aturan secararasional berdasarkan pengetahuan dan kebenaran dengan tujuan untuk kebaikanbersama.5. Keadilan sosial bagi seluruh bangsa Indonesia. Seluruh bangsa Indonesia sebagaiwarga negara harus memperoleh keadilan di dalam kehidupan bersama. Keadilanbukan hanya keadilan politik saja tetapi kehidupan sosial masyarakat seluruhnya.Berdasarkan uraian tersebut di atas, bangsa Indonesia memiliki sistem nilaiyang lengkap dan komprehensif. Sistem nilai tersebut merupakan pilihan nilai yangterbaik yang menjamin kesatuan, kesejahteraan, dan kejayaan bangsa Indonesia dimasa sekarang dan mendatang. Sistem nilai tersebut dijadikan landasan pemahamandan pengembangan HAM.
1.Otonomi Daerah,prinsipnya adalah Desentralisasi.Jadi tiap daerah,diberi kewenangan untuk mengembangkan ,,potensi''masing2,untuk mensejahterahkan masyarakatnya.
2.Dengan substansi diatas,Otonomi daerah,dipandang lebih effective,bagi suatu negara(misalnya Indonesia),dibanding dengan Sentralisasi,yg dianggap akan menghambat proses pembangunan daerah ,karena adanya Birokrasi di semua bidang.
3.Segi positivenya,Daerah dapat mengembangkan sendiri potensinya,tanpa ada hambatan Teknis maupun Birokratis,shg secara teori,pembangunan disegala bidang akan terpacu lebih cepat,lebih effisien dan lebih murah.Artinya tidak terjadi High Cost Economic disemua aktivitasnya.
4.Segi Negativenya,akan terjadi perbedaan2 pada tataran politik,ekonomi,pendidikan antara satu daerah dengan daerah lain;karena SDM(Sumber Daya Manusia),bisa sangat berbeda antara satu daerah dengan daerah lainnya.Kelemahan lain,Daerah yang mendapatkan otonomi,sering kali akan membuat kebijakan2 sendiri yang terkadang bertentangan dengan kebijakan pusat;akibatnya akan terjadi kesimpang siuran aturan,antara satu dengan lainnya.Hal ini akan membingungkan banyak pihak,baik dlm kegiatan ekonomi,maupun kegiatan2 lainnya.
5.Jadi otonomi Daerah akan memberi manfaat yg sangat positive,bilamana daerah tersebut memang sudah siap untuk mendapatkan Otonomi.Otonomi ,tidak dapat dipaksakan,melainkan diberikan dengan syarat2,yang diperkirakan sdh dipenuhi oleh daerah tsb.Otonomi daerah,hendaknya tidak dikaitkan dengan keputusan dan pertimbangan Politik.Bila ini yang terjadi,maka Otonomi ,akan semakin jauh dr harapan untuk mensejahterahkan kehidupan masyarakatnya.
materi referensi:

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