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- Indonesia in several cities across
- Indonesia, tonight's theme is about
- villages, the beginning of civilization
- development. Friends, ee Indonesia, ee,
- the majority of the population is in
- rural areas, and the number of
- regencies and cities is also much
- greater than the number of ee regencies
- , which are the basis of villages, ee,
- much greater than the number in urban
- areas. This indicates that ee, our
- development is not yet evenly
- distributed, and to be able to build
- civilization in Indonesia, we must also
- build ee civilization in the villages.
- And ee, most of Indonesia's national
- resilience, starting from food, ee,
- water, ee, and also energy, are also
- actually produced from rural areas. So,
- ee, we want that, ee, the foundation of
- , ee, the establishment of Indonesian
- civilization must begin with the rise,
- ee, progress in civilization
- development in rural areas. Well, for
- that, friends, present at the Indonesia
- Stok event tonight is ee, one of our ee
- pilot village heads who we specially
- invited tonight to be able to share his
- experience in building ee Kerendegan
- Village which was made one of the pilot
- project villages for the implementation
- of SDGs Sustainable Development Goals
- by the Indonesian central government
- and has received many recognitions and
- awards from several ministries related
- to ee development innovations in
- Keregan Village, which is now here, the
- Village Head, Mr. Dwiinanto.
- Assalamualaikum Mr. Dwiinanto. And also
- present with us, ee, one of the
- academics, observers, ee, and rural
- observers, Head of Study Program at PMI
- Faculty of Da'wah and Communication
- Sciences UIN, ee, Jakarta, Mr. Muhtadi.
- He, ee, his writings are very pithy,
- very, ee, fundamental regarding what
- aspects need to be considered by the
- government policy makers to be able to
- provide a solid foundation for
- development in the village. Not just ee
- what for funds ee ee momentary politics
- ee 5-yearly contestation huh. And then
- our host who always our first in stock
- every Friday night, Mr. Mardani. Lisera
- . Assalamualaikum Mr. Mardani.
- Warahmatullahi wabarakatuh. Bang Haldi,
- Mr. Muhtadi, and Mas Dwi thank you all.
- Yes, Mr. Mardani also happens to be on
- the DU Commission and later maybe he
- can provide insight also related to
- village governance in the country. Ee,
- how ee an ideal composition ee build a
- solid government base ee so that the
- impact of progress is truly realized in
- rural areas? And also later we will
- follow, always always accompanying Mr.
- Mardani, Roki Gerung who will always
- provide a common sense perspective and
- in accordance with noble moral ethics.
- Okay, friends, ee let's go straight ee
- to Mr. Mtadi's initial presentation,
- okay? We want to hear first from an
- academic perspective, from a
- substantial perspective, what the
- current village development policy in
- Indonesia actually looks like and what
- the government needs to do so that this
- village development policy can truly be
- realized as a civilization development
- in Indonesia. Mr. Mutadi, please, sir.
- I haven't heard it yet, sir. What is
- this connection? What is the mic? Aldi
- has heard it. Okay. Assalamualaikum
- warahmatullahi wabarakatuh.
- Waalaikumsalam warahmatullahi
- wabarakatuh.
- Bismillahirrahmanirrahim. Peace be upon
- us all. Praise be to Allah Subhanahu wa
- ta'ala because on this occasion I was
- given the opportunity to talk about
- rural areas with friends or friends of
- Mr. Mardani. I think this EE event is
- extraordinary to provide a rural
- perspective, yes, and also to Mr. Haldi
- as the moderator, Mr. Lurah from
- Krandegan, who is extraordinary, must
- have empirical experience in how to
- manage villages. Maybe if I were a
- person in college, I would only see
- from afar, from afar, seeing as an
- outsider, who doesn't necessarily know
- what that vision is. Because oftentimes
- , when we see something from the
- outside, there will be a lot of
- prejudices. Prejudices that may or may
- not be true. I want to quote what, what
- Bung Hatta said, what, it doesn't
- matter if Indonesia isn't built by a
- big torch in Jakarta, but Indonesia
- will be built by small candles from the
- villages. This is extraordinary, Bung
- Hatta said that. Actually, there are
- several things that I think are
- important about how buyers become a
- problem, namely that village
- development doesn't activate the
- village's potential, doesn't activate
- the village's potential. This is a bit
- of a problem because oftentimes
- academics come to a village, or
- outsiders come to a village, or
- technocrats come to a village, they
- don't learn from the villagers, but
- they teach the villagers. This is a bit
- of a problem. So what happens? When
- teaching, they often teach problems,
- problem inventory, problem assessment,
- and all sorts of things. We also forget
- to assess their potential. This is a
- problem. When we come to a village, we
- should learn from the villagers. Second
- , we must develop villages from the
- perspective of the villagers, not from
- the perspective of city dwellers.
- Because from the perspective of city
- dwellers, there's a term currently in
- the law, Village Law Number 6 of 2014,
- which is like building a village or a
- village building something. Building a
- village is different from building a
- village. If we build a village, what
- will happen is how the village becomes
- baper, like buffer zones for the city.
- So what happens when the area is turned
- into a buffer zone for the city? What
- happens when the village gets capital,
- human resources, and perhaps even
- natural resources, are drawn to the
- city. So, what are the villages left
- with? They suffer. This is a problem.
- This is a problem. So, the Village Law
- should actually also develop villages,
- and the actors and subjects of
- development are the villagers. How do
- communities plan village programs
- according to their potential? How do
- communities implement them? How do
- communities evaluate them? This is
- important here. So, what are we
- actually building? The village from an
- outsider's perspective, not from the
- perspective of the village itself. What
- have our villagers been through?
- Villagers who have gone to the city and
- experienced the glitz and glamour of
- the metropolis have returned to the
- village. Wow, seeing a village like
- this might give the impression that
- this village is scattered and full of
- what, uh, or not as developed as the
- city and all that. But actually,
- villages have extraordinary wealth. For
- example, during the pandemic, that also
- raises an interesting question: when
- city people are hit by the Covid-19
- pandemic, they are confused, stressed,
- and all sorts of things, maybe the most
- people who die are only in the cities.
- When I called my mother in the village,
- for example, she said many people here
- are sick with those symptoms, but they
- just ignore it, she said. Well, this
- kind of resilience is extraordinary.
- Their mental resilience is also
- extraordinary, so uh, are they facing
- the pandemic with extraordinary grace
- and are okay, there is no fear or
- stress. Because the previous pandemic
- had a lot of stress factors that
- lowered the immune system and it was
- extraordinary, but the villagers also
- knew that and they might have, but now,
- isn't it being intervened by social
- media, which is like city people, right
- ? What social media is about
- extraordinary COVID news that is always
- going on, finally answers that. On the
- one hand, the village is actually a
- place that, when I was a child, was a
- beautiful place because there was a
- clean river. Even though now when I go
- back to the village, the river is no
- longer there and all that because of
- what intervention or what
- industrialization and modernization
- have caused the village to become less
- green and less sustainable. Water that
- used to be good is hard to find, right?
- That is indeed what, what, are the
- problems in itself, and also maybe what
- , eh, the felled trees are also a
- problem in itself. When I was little,
- my grandmother and I probably told them
- not to do things like that, or maybe
- the people in the village shouldn't cut
- down banyan trees. Because they have
- gundruwo (a kind of tree) and all sorts
- of things, but scientifically, that's
- not the case. Because, uh, banyan trees
- absorb water and all sorts of things.
- What are those, those, those things,
- what are the extraordinary local
- wisdoms that apply in villages, for
- example? And also, uh, the spirit of
- mutual cooperation and things like that
- that are being adopted by city people
- during COVID-COVID, the spirit of
- mutual cooperation that city people
- adopt, for example, to build a public
- kitchen. Actually, the concept comes
- from the village, from the village, it
- grew from the village, local
- communities. For example, how, uh, do
- they exploit the land, exploit the
- forest and all that? They also have
- that. For example, the Badui tribe, who
- live in such harmony with nature that
- when COVID-19 hit, we might not have
- heard the news about it, because they
- are in harmony with nature. And they
- don't mind, uh, what did you say? The
- Nobel laureate, if I'm not mistaken,
- said that oftentimes, insufficiency
- becomes a problem, so we become
- hedonistic people. Well, this also
- becomes a problem when city people are
- hedonistic, greedy and all sorts of
- things. But if we look at the village,
- the people are simple, they eat just
- enough and so on, so this also doesn't
- become a burden on the planet, right?
- Yesterday there was extraordinary news
- about how, uh, how many trillions of
- food are wasted after Ramadan and all
- that, what is wasted, which ultimately
- becomes a burden on the planet. Well, I
- think local wisdom is important for
- villages. But what's also interesting
- in the Village Law is that actually, ee
- ee village government is not only the
- village head, but also the village
- community. Well, this is the aspect
- that I think is interesting that the
- development of the village must be the
- whole, not the responsibility of the
- village head alone. That's why there
- must be a village community, maybe
- there are also representatives called
- BPD and all sorts of things. But also
- on the other hand, this is also
- interesting from the law, that ee the
- village government has autonomy that is
- actually ee what ee village government
- is not dependent on, is not subordinate
- to the district and city, like that. so
- this is interesting so that it can
- determine the area or location of the
- area for what, like that, according to
- ee its needs. Well, this is ee what me
- me what yes trace about what yes the
- number of ee what yes sorry to mention
- the name of minimarkets. Minimarkets,
- the permits come from the district/city
- , yes most of them and that men
- actually from the law actually ee that
- the village is not subordinate, e so it
- can determine because there is a
- principle of subsidiarity yes. This is
- the determination of the location that
- it has autonomy there. Well, there's
- actually a principle of subsidiarity in
- the law and also a principle of
- recognition, which acknowledges the
- original rights of villages. Well,
- these two principles, if implemented in
- village development, are extraordinary
- in my opinion. Villages can be
- self-sufficient and successful. And
- also, perhaps back when Mr.
- Selosumarjan was young, he initiated
- village autonomy, and when village
- autonomy was in Yogyakarta, he expanded
- it so that village autonomy could
- become the center of economic activity,
- which was somewhat expanded. So,
- autonomy. Well, back to village
- development. Now, the key word in
- village development is actually
- strengthening human resources in the
- village. One of the problems that
- arises today, I think, is that the
- government's intentions are good, with
- village funds, for example. Okay,
- that's very good. But we see many
- negative effects. Yesterday, there were
- some village funds, or maybe the
- village head used them to get married
- again because it was a hassle. So,
- what's the real problem? If we learn
- from the proper community empowerment
- and mentoring process, what really
- needs to be done is to first build the
- competency and capacity of the
- institution. Actually, there's an
- interesting example of empowerment, in
- my opinion, that's being done in
- several areas in Ciputat and South
- Tangerang. So, when people want to
- become members empowered by an
- institution, they're not educated,
- they're invited, mentored, and
- motivated for up to two months. If
- they're strong, then they're given
- assistance, partners, access, and so on
- . It's not just given first, then
- mentored. This is a problem. This is a
- problem. Well, that's how village funds
- work. Village funds are given to the
- village government, but the competency
- and capacity of the institution aren't
- seriously developed. This creates an
- illusion of empowerment. This illusion
- of empowerment is the same as creating
- dependency on people in the village.
- When dependency exists, we will prolong
- poverty in the village, or it will also
- exacerbate corruption in the village.
- Because this is done by village elites
- with large funds. Because some village
- officials and village officials are a
- bit confused about what to do with
- these funds. In the end, they might
- build gates or do something physical
- and easy. On the other hand, village
- funds are also trapped in budget
- reporting lines, which must be reported
- from January to December. If they
- aren't absorbed, they won't be given
- anymore. That's also a problem. Well,
- this is also a problem that I think is
- extraordinary because oftentimes,
- empowerment programs also end up
- becoming illusions and people become
- dependent. I once met a beneficiary of
- an empowerment program, for example, he
- said, "Yes, I don't have to work." Why,
- sir? No need to work. Yes, every month
- there will be assistance. Well, this
- means stifling the innovation and
- creativity of village people. If we are
- in a program, or in an Islamic
- community development study program, we
- have indeed agreed that when carrying
- out empowerment, we must learn together
- . Well, in the process of learning
- together, we will continue to meet
- several people asking, for example, "
- Sir, why are you always taking care of
- proposals? Why are you taking care of
- this and what and that and discussing
- and when will the funds be disbursed?"
- Well, this is an interesting question.
- Why does this question arise? Because
- often the government's excessive
- funding for empowerment creates
- dependency. This and what? One day, a
- friend of ours also did community
- empowerment in a village, for example.
- What happened was that uh when they
- promised that they would bring this and
- this to this village, finally when I
- came there for the second time to
- empower the community, what happened?
- They asked for their promise. Where is
- the promise? If there is no promise,
- it's better to just go home. Well, this
- is what is interesting about the
- programs in the village. If you
- would like, please excuse me, just 5
- more minutes, Sir.
- Okay. Uh, okay. Okay, Mr. Aldi. But
- what's also interesting is, what's
- going on here? There's a political
- aspect in villages that often disrupts
- the rhythm of community empowerment or
- the activation of community potential
- or the potential in the village. K,
- this is indeed, I once did some
- research in a village in West Java.
- When there was a process of aid and all
- sorts, if it wasn't a different color,
- it wouldn't be given. That's also a
- hassle, what's the matter? K, if it's a
- friend, and it has this flag, then it's
- given. This is also a problem in my
- opinion. E, is it, is it, is it, is it,
- is it, is it, that politics, that funds
- distributed to villages have to follow
- which flag and all that? This is also a
- problem in ee, or in ee, village
- empowerment or development activities.
- Once again, what should be done in
- village development is building
- villages from the perspective of the
- villagers, and we, as facilitators, for
- example, or outsiders or academics, are
- learning from each other, complementing
- each other with the villagers. So this
- becomes ee, what, the village, what,
- the villagers are also confident. They
- can help themselves. He is confident in
- deciding what's best for his village,
- what's best to implement for his
- village. Well, if the empowerment
- aspect is successful, it builds the
- self-confidence of the village
- community, for example, to plan
- programs and so on. But if you learn
- from several success stories in what, e
- ...But many successful community
- empowerment programs or successful
- villages are usually due to a figure or
- a figure. That might be Mr. Haldi for
- the time being, our discussion. Later,
- what are there, if there are any
- questions, and this dialogue will be
- more interesting. Thank you, Mr. Aldi.
- Okay, thank you.
- Peace be upon you, warahmatullahi
- wabarakatuh. And peace be upon you, Mr.
- Mtadi, for your introduction. We will
- look at this from an academic,
- scientific perspective, what are the
- views and what are the good and correct
- village development policies. Now we go
- to Mr. Marani. Mr. Marani. Peace be
- upon you. What is your response to the
- introduction from Mr. Muttadi and also
- maybe a greeting for our village head,
- Mr. Dwianto from Krendegan, one of the
- village development pilots in Indonesia
- . Yes, you are welcome, sir. Thank you,
- Mr. Haldi. Permission, Mr. Dwi, Mr.
- Muhtadi, and eh leaders and future
- leaders. Bismillahirrahmanirrahim.
- Peace be upon you warahmatullahi
- wabarakatuh. Alhamdulillah. Allahumma
- sholli ala sayyidina Muhammad. Amma
- ba'd. Good evening and peace be upon us
- all. Very happy. Indonesia Leader Stock
- 90th edition yes. God willing, the
- 100th edition Bang Haldi has planned to
- make a slightly bigger event. Hopefully
- it will be even more blessed. Eh
- leaders and future leaders Mas Dw
- Mukhtadi thank you. ee ILT is present
- as part of the public education effort
- yes, so that we see ee substantial,
- fundamental matters in a more complete,
- sharper, more data-based, more
- scientific approach-based perspective.
- Therefore, the theme is not always
- following for example nyuwun sewu e now
- there is a sad story that we pray that
- Kang Ridwan Kamil will be strong yes
- with the discovery of Ananda Eril's
- body that is a good theme. There is
- also a theme about the united Indonesia
- coalition. There is also a theme about
- the zigzag of political parties. But
- thank you very much, we want to educate
- ourselves and all of us. Villages,
- villages, and villages are fundamental,
- substantial matters. As Mr. Mukhtadi so
- beautifully quoted earlier, the
- thoughts of our proclaimer, Bung Hatta,
- were that Indonesia was not built with
- one tool in Jakarta, but from thousands
- of candles in each village. And because
- of that, I added a proposal to the team
- that villages be the beginning of the
- civilization project. Because eh, I
- realized when Allah Subhanahu wa taala
- eh planned to create humans. Waidqbuka
- lil angeli inni jailun fil ardi
- khalifah. Yes, I plan to create a
- caliph of humanity on earth. The angels
- protested. eh, despite the angels '
- protests, eh, when I read the
- interpretation of the caliph here in
- Surah Hud verse 61. Wastaokum fiha,
- which means the one who prospers.
- Imagine when Indonesia is prospered not
- from the center. Yes, if it's from
- Jakarta, Mr. Mukhtadi understands very
- well. I once met a veteran from the
- Ministry of Home Affairs. ee, the field
- is about regional autonomy. There are
- at least 32 chains. From the president
- to the cabinet meeting. From the
- cabinet, the ministers will meet with
- the director generals. The director
- generals will meet with the directors.
- The directors will meet with regional
- heads. Regional heads will meet with
- the regional secretary, the regional
- secretary will meet with perhaps the
- heads of departments, then with the
- regents and mayors. Then, if you sort
- it out, there can be up to 32 chains
- all the way down to the community. And
- in each chain there is efficiency,
- there is institutional quality, there
- is, ee, residue, those who are corrupt.
- So it is very dangerous and has been
- proven when Pak Harto tried to raise
- the trickle-down effect, ee, so that
- the impact of this growth on poverty
- alleviation was not successful. But one
- aspect that was very successful and
- appreciated by Pak Harto was the
- development of 61,000 elementary
- schools, Inpres, yes, in years 3 to 8,
- which was extraordinary. The closer the
- development unit is to the community,
- the fewer deviations, ee, quote and
- unquote, inaccurate targets. Therefore,
- I agree with Mr. Mukhtadi, not ee,
- building a village, but a village that
- builds. Although, of course, we must
- prioritize a scientific approach. Later
- , I'll thank you, Mr. Dwi, who will
- provide more details. But in my view,
- at least because we want to build a
- village into a village of civilization,
- there are four main factors, Bang Hi.
- First, civilization is built on
- spiritual strength. Therefore, the
- village must be a base of spiritual
- strength. Faith, morals, morals, ee ee
- etiquette, ee ee respecting the elderly
- , loving the young, and neighbors.
- Because no matter how good the economic
- , social, or environmental indicators
- are, if they are not tied to spiritual
- indicators, moral indicators, they
- become relative, they become relative,
- they become not solid. Yes, because
- Allah reminds us innallaha yugir maumin
- hatta yiru mafusihim. Allah does not
- change the condition of a people until
- each people change themselves
- individually. Therefore, it is in the
- village that moral strength is sown,
- spiritual strength is sown, and the
- strength of integrity is sown, which is
- currently very, very small. Well,
- that's why I appreciated it when the
- Regent of Batang, Mas Yoyo, if I'm not
- mistaken, was there, down to the
- village level, what the district's
- budget is for this year. How much does
- each village get? It must be displayed,
- it must be shown. There must be
- transparency, there must be
- participation, there must be evaluation
- so that there is real interaction. I
- don't agree that our village funds are
- getting bigger, up to 70 trillion, and
- it might continue to increase. But is
- there a snowballing effect? Mas Dwi
- will tell you later. Although I'm sure
- there were one or two who bought luxury
- cars and remarried, that's probably
- very small. But we can see the data
- later. But spiritual strength, because
- of that nyuwun sewu, the central
- government is indeed obliged to build
- this spiritual strength. Uh, uh, Mas
- Mtadi said earlier there was a banyan
- tree, as for me, because my mother is
- Sundanese, my father is Betawi, so if
- you say it's "taboo" or something,
- there are things that are not allowed.
- But that's actually part of an effort
- to capture the macrocosm or microcosm
- for implementation. But if we combine
- that with faith, wahua maakum ainama
- kuntum. There is God everywhere. So
- never hurt people because we don't want
- to be hurt. There is a God who is
- always rqib ati, yes, and so on and so
- forth. The second thing, of course,
- Bang Haldi, is building social strength
- . How is that closeness? I was sad when
- there was a village, there were
- villagers who were not Muslim who were
- prohibited from burying their bodies in
- the cemetery. It would be very good if
- the cemetery remained a separate public
- cemetery, perhaps even though the
- majority were Muslim, but everyone
- still had rights. The Prophet Muhammad,
- peace and blessings be upon him, I read
- , was once gathering with his
- companions, suddenly passing by the
- body of the Prophet, standing and
- respecting it. The companions said that
- the body was not a Muslim. Even though
- they were not Muslims, they were
- creations of Allah Subhanahu wa ta'ala.
- In fact, the strength of Islam lies in
- wsmilamin. We must be a blessing for
- all. So Muslims must be at the
- forefront in building social strength,
- social integrity, ee glue ee how social
- harmony occurs. Because the Prophet
- Muhammad (peace and blessings of Allah
- be upon him) has exemplified that.
- Secondly, it must be an economic force,
- Bang Hardi. And that's why I somewhat
- agree with the allocation of funds to
- villages. But there's a note, Mr. DUI,
- you can convey. So far, Mr. Jokowi has
- focused more on tangible things,
- infrastructure. In the future, we may
- also need to start moving towards
- intangibles, soft power. If Mr. Harto
- had 61,000 elementary school mothers,
- then we also need a leader with a grand
- vision for villages, villages, and
- villages. Fourthly, what villages
- shouldn't forget, in relation to
- building civilization, is building
- environmental strength to become
- guardians of the environment.
- Environment, environment. Currently,
- all development strategies, all
- industrial strategies, all strategic
- initiatives for progress are always
- linked to our awareness. We live on one
- planet, and we must protect it. And
- therefore, villages are actually places
- where plants are cared for, where
- rivers are protected, where springs are
- truly respected. So with these four
- strengths, the budget will be very
- focused. Of course, we realize that
- when the concession reminds us that
- protecting the entire nation, advancing
- prosperity, and improving the lives of
- the nation must truly be the focus. In
- the future, development must start from
- the village, building the village, or
- the village that builds, including
- making villages and villages the
- beginning of the advancement of
- Indonesian civilization. That's right,
- Mr. Aldi.
- Okay. Uh, thank you, Mr. Mardani, for
- your vision regarding village
- development. Uh, and now, uh, let us
- directly hear the success story of a
- village that has become a model for
- development, uh, sustainable
- development goals, yes, from the
- central government, which can serve as
- an example and inspiration for what a
- developing village management pattern
- looks like. Mr. Dinanto, please, sir.
- Yes, maybe later you can tell us how
- Keregan Village became a model village
- and also how its digital innovation
- development is done. It's still muted,
- sir. Unmuted for now.
- His voice can't be heard yet.
- Or, like Mr. Mukhtadi, maybe he used
- the mic. Sometimes without a mic, it's
- more audible.
- Uh, enough already, sir.
- Oh, it hasn't come in yet.
- Ee then on ee the mic ee Mas has a mic
- that doesn't connect with it, sir.
- Use the mic.
- Ee the sound isn't coming in. It hasn't
- come in yet. Wait a minute. Is it
- possible to try again, sir? The audio
- settings
- are good, why aren't you listening?
- Or is it a problem using a mic? Is
- there a cable?
- It still can't be heard, sir. Can you
- adjust that? Ee the audio settings, sir
- . Let me try this. I muted it first and
- then unmuted it again, okay? Can you do
- it? Well, try unmuting it again, sir.
- Oh, it hasn't come in yet, sir. Maybe
- this is it, sir. Exit first and then
- re-enter, try it, okay. Well, exit
- first and then re-enter. Okay. While
- waiting for Mr. Dwiinanto, excuse me,
- let's go to Mrs. Roki. Mrs. Roki, sir,
- have you joined?
- She's been joining since
- last night.
- Great. thisoki no partti
- eh this is a village person this is a
- city person.
- Okay, Mrs. Ri, what are your views on
- village development in Indonesia during
- the current administration and your
- hopes for the future?
- The example of the chaotic concept of
- village development is that village
- communication is verbal, not digital.
- So that's what we were talking about.
- It's as if we call a village growing if
- there's internet access. Indeed, that's
- necessary as the basis of modern
- civilization. But if we depend on it,
- then the so-called core values of the
- village are lost. Villagers are called
- villages because there's something
- called the philosophy of communalism.
- So communal life is always verbal in
- nature. They can't be individualistic.
- Once we enter the system, we become
- individualistic. So we are tutored. So
- village people are taught how to
- communicate by city people. Even though
- village people's grammar from the start
- is whispering among neighbors using
- simple sentences. That's the point. Let
- me return to the question. Therefore,
- in sociology, we distinguish between
- social closeness, which is essentially
- mechanistic, and social closeness,
- which is almost wrongly called
- communalistic. Germans differentiate
- between s half and sal. Sal is the life
- of urban communities that is
- interpreted in various ways. So we
- actually miss a new term that we call "
- return to the village." As soon as the
- words "return to the village" are
- uttered, then people flock to the
- village by bicycle and it is considered
- that it means they have entered the
- village. by saying, "Bah, I'm cycling
- to the village." Oh, yes. You cycle
- into the village, but from the city to
- the end of the village, you bring a car
- to transport your bicycle. That means
- you have damaged the village ecosystem.
- There is already additional carbon
- dioxide there, there is additional
- noise. There are people entering the
- village carrying Bose, carrying Laad
- speakers, right? That means they don't
- understand what is called the main idea
- of communalism. Even many people who
- climb mountains, for example, my hobby
- is climbing mountains, going in and out
- of the forest, they bring speakers, or
- their cellphones, playing music, that's
- actually disruptive, right? So once
- again, we glorify the village simply
- because we want to enjoy the temporary
- nature of being a villager. Yet, it's
- precisely that temporary nature that
- destroys the value of the village. So,
- let me look again at the original term,
- for example, "swap raja" or "swar raja,
- " even in the literature of eastern
- society. "Swap raja" or "swap raja"
- means self-government. Self-government
- doesn't elect a village head, but
- prevents people from becoming village
- heads. That's called "swar raja." So,
- all of us in the community are kings,
- not the village head. Moreover, now,
- once there's a village head, there's a
- connection with modern bureaucracy.
- Then they'll be asked about, for
- example, the success of the village,
- how much cement was used, how many
- bricks were collected. Yet, that sense
- of familiarity isn't born from material
- things. Let me give you an example, for
- example, one time I was like, uh, uh,
- uh, who was that? Mr. Mukhtadiah gave
- the example of the Badui community.
- I've visited Badui many times, and one
- time, the bridge connecting the inner
- and outer Badui collapsed in a flood.
- Then a city person came to contribute
- to building a new bridge, and they gave
- him money. Then the Badui said, "If we
- accept the money and it's built by, uh,
- a contractor, what if there's another
- flood tonight, and the bamboo bridge is
- gone?" Who should we contact to rebuild
- the bridge? So their problem isn't the
- money to build the bridge, but the
- unity to build it. So every time
- there's a flood, people build it
- simultaneously. Imagine if people ended
- up depending on outside contractors,
- that means the contractor might not
- arrive for a week, and the connection
- between the inside and outside of the
- village is cut off. Because people feel
- , why should we build it? There are
- technical staff who will fix it, right?
- So spontaneity is the core of
- communication in the village in many
- ways. Well, if we break down, for
- example, the philosophy of the village,
- a village means there's an agreement on
- values, there's shared values, which is
- actually what we call society in the
- basic sense. Even a republic in the
- original Greek sense was like a village
- . There's no leader there. What exists
- is conversation among citizens. Lately,
- a republic has to have a president, and
- the president is sometimes illiterate
- about village conditions. Then it's
- assumed that villages can later be
- adjusted to modern standards. So, if we
- want consistency, why have a uniform
- village law? Every village grows
- organically. A village with goats is
- different from a village with cows.
- Their values are different. Fishing
- villages and farming villages, uh, have
- different conversational etiquette. So
- the danger is if we standardize it just
- for efficiency, to measure, uh, what's
- called the human development index and
- all that. This is the problem, but this
- is indeed a consequence of a
- centralized state. So if you say
- there's regional autonomy, there should
- ultimately be village autonomy. That's
- the point, right? So, this is actually
- what makes us sometimes think that our
- development concept is really still, uh
- , what's the term, technocratic-centric
- . We forget, for example, that in
- Europe now, in England, especially many
- city dwellers, use their homes in the
- city as free places for Asians to visit
- using their homes. Because they moved
- to the village, they assumed that the
- solitude of the village was the source
- of faith. The solitude of the village
- was the source of efforts to improve
- human character. So, we are forced to
- dramatize because we lose what is
- called "wisdom," which comes from a
- directly connected experience. My feet
- stepped on the mud, and there was value
- there. Now, people hiking in villages
- wear shoes because there's a problem
- with their feet. So, it's impossible
- for city people to fully experience the
- rural values of ruralization. That's
- why we have to limit ourselves so we
- don't fall into the concept of whether
- the village builds or builds the
- village. The important thing is that we
- believe that the village awakens the
- city people. So, what does "awakening"
- mean? The village value is whispered to
- city people to be fair and honest. Well
- , that's the point, actually. So, for
- me, the concept of the village's task
- or function is not to build but to
- awaken city people, to awaken the
- republic. That in early democratic life
- in the village, a person was truly just
- a pribus interpares. There's no such
- thing as a village head in the modern
- bureaucratic sense. He leads us so that
- we can lead ourselves together, so that
- we can lead the community together. So,
- I think that's a value that we need to
- reiterate or embody in a more authentic
- sense. If we use economic success as a
- parameter, it's difficult to calculate.
- I'll give you an example: villages in
- Papua where poverty persists and even
- worsens. Why? Because the economy isn't
- growing. Wrong. The economy in Papua is
- growing at double digits above the
- national average. But why do the
- villages continue to suffer? Because
- it's measured by the material
- characteristics of the economy. Well, I
- think this is what we need to discuss
- tonight. I'm happy to have this topic
- because I'm always going in and out of
- the forest, in and out of the village.
- Yesterday, Mr. Mardani and I walked
- through the forests behind Sentul. Now,
- back to the Badui. There's a very good
- philosophy in Badui. The Badui have a
- perspective that sometimes confuses
- city dwellers. If we enter a Badui, the
- Badui houses look irregular because
- there are long bamboos, there are short
- bamboos, all used as the base of the
- roof. We city dwellers who study
- symmetry might think, "Oh, why is that?
- " But for the Badui, there's a
- philosophy: "Don't cut long sounds,
- don't connect short ones." So there
- arises a kind of respect for what
- nature has arranged. Don't let it be
- destroyed by humans. Well, that's
- actually the point, and this is really
- good. Suddenly, I was also amazed who
- had the idea to raise this theme. This
- is a really good theme. Because it
- reminds us that humans live within
- communities, and the development of
- those communities is what we've lost.
- As a result, we've lost intimacy. This
- loss of intimacy causes us to fight in
- politics. So, the division of society
- occurs because those values have run
- out of ways to reiterate them. So,
- returning to the village means
- returning to the purity of the human
- relationship between humans and humans
- and nature. That's also a religious
- teaching. Equality between humans will
- lead to respect for nature. Conversely,
- in modern life, human exploitation of
- nature is caused by human exploitation
- of other humans. So, that's the
- hierarchy. I exploit another person,
- resulting in their poverty. Then this
- poor person exploits nature, resulting
- in its destruction. So it's not the
- people who are wrong to exploit nature,
- but the people in power exploit those
- who don't have power. So that's the
- point. One time I climbed Mount Sumbing
- at an altitude of about 2,000 meters. I
- met a woman who was 70 years old, but
- she walked 56 hours a day just to find
- firewood. The longer she had to climb,
- the higher she had to chop wood, but
- she couldn't find any more dry wood. In
- the end, she took wood that was
- actually still alive to dry. So people
- would say, "Why are you destroying the
- forest?" Well, in her mind, I don't,
- she couldn't afford to add Rp 5,000 to
- the rising price of LPG. Well, the
- alternative for Rp 5,000 was for her to
- take wood from the forest, which is
- actually not allowed, but that's what
- happened. So, once again, these are the
- basic concepts that we don't have. I'll
- give another example because I happen
- to like this theme. A month ago I was
- in Bima, climbing mountains in Bima,
- Mount Tambora. I went down to the
- village where it looked like the forest
- had been cleared because they planted
- corn. Then the Bima government assumed
- that we were producing corn, the source
- of the corn. But the cost of cutting
- down the forest to plant corn wasn't
- actually the fault of the villagers,
- but rather the central government's
- subsidies for corn seeds without
- evaluating the soil conditions. As a
- result, the government said, "Whoever
- owns the land, we'll give them corn
- seeds." So the people started
- registering state land containing
- forest for cultivation. The government
- didn't control it. So, it became a corn
- plantation. As a result, Bima Bay was
- once evaluated for its pesticide
- content. Because when the water level
- in the valley drops, the fertilizers
- fall into Bima Bay, and the fish die
- there. So that's what we call the
- central government's inability to see
- the local ecosystem. It's as if once
- they give them seeds, once they give
- them fertilizer, the problem is over.
- Don't blame the people. They do need
- life. So they turned the forest into a
- corn plantation. The impact is that the
- corn poison falls into the sea, and all
- the fish float. Finally, researchers
- called and found that the source was
- poison from the remains of corn plants.
- Furthermore, the corn fertilizer mixes
- with the soil, and if we want to plant
- other crops, we can't. That's because
- the fertilizer is specifically for corn
- . So this is what we call the village
- people's ability to choose plants is
- actually being destroyed by a kind of
- central standard that this village must
- be a palm oil producer, that one must
- be a corn producer. There is no such
- thing as variety anymore; the diversity
- that we call multiculturalism in the
- forest ecosystem doesn't exist. That
- means once again, all technocratic
- designs will collide with the shared
- values that are built communally by
- village communities. So it's important
- today, eh, Indonesia's leader stock, to
- remind us that these values shouldn't
- be standardized just because of the
- need to ensure the budget. So, the APBN
- can actually be dangerous to harmonious
- life in Indonesian villages with
- diverse needs. That's roughly what Mr.
- Mardani is talking about. Uh, what,
- Ma'am? All his friends, Bro. Bravo,
- bravo. Cool,
- cool, Ms. Roki. Yes,
- this is BPENAS, the vision should be
- like this, right?
- Yes, the danger. Actually, the problem
- all starts from the perspective, right?
- Mr. Roke earlier gave a very original
- perspective on how to view villages and
- village communities, yes, with a very
- deep environmental and socio-ethical
- touch, yes. So that villages are not
- only objects for infrastructure
- development, but also the
- socio-cultural aspects of their
- communities have not been properly
- developed so that they become the basis
- of civilization in accordance with our
- theme tonight, yes, villages as the
- foundation, ee, ee, the key to building
- civilization in Indonesia.
- Yes, we know that civilization is based
- on ethics. Therefore, technocratic
- inundation cancels ethics. That's the
- danger for this government, it's
- important for the government to have
- concepts, concepts, concepts. Without
- concepts, it's a mess. So, villages
- can't be built only with the philosophy
- of work, work, the result is chaos, sir
- . Yes. Okay, now we Thank you, Mrs.
- Roki. Now we try Pakinanto, Mr. Keren
- Village Head, is it possible?
- Still not yet, this is his voice.
- That's it.
- Ah, enough,
- enough. Okay, enough.
- Good evening, Sir. Peace be upon you.
- Good evening, Brother. Okay.
- Waalaikumsalam warahmatullahi
- ee ee please allow me to be the host to
- share the screen.
- Oh, I'll share this. Okay, please. Okay
- . Uh, please allow me to be the host to
- share the screen. Oh, I'll share this.
- Okay, please. Okay.
- Alhamdulillah ee Ustaz Mardani whom we
- respect, we respect. Uh, Bung Rocky
- Gerung whom I've only been able to
- watch on TV. today. Ready,
- Mr. Village Head.
- Uh, today it's an honor for me to be
- able to be in one forum online. Mr.
- Mukhtadi whom we respect and ee
- moderator Bang Haldi ee whom we love.
- Please allow me to share the screen so
- that ee what's it called?
- Please. Please, Sir.
- Okay. So that it will be more focused
- later in our delivery. is it visible?
- Okay, Sir.
- Okay, enough, Sir.
- Yes. Yes.
- Okay, I would like to ask your
- permission to complete what Mr. Mardani
- , Mr. Rokiung, and Mr. Mtadi said
- earlier. Allow us to spend the next few
- minutes telling you the story of our
- village, which is actually not yet
- pioneering, everyone is still
- pioneering. So my name is Dinanto, the
- Village Head of Grandegan, Bayan
- District, Purworejo Regency, Central
- Java. So, when people ask about
- Purworejo, many don't know it. But when
- people ask about Jogja, many people
- know it. Well, my village is close to
- the new Jogja airport.
- Oh, the new one, that's what
- Ustaz Mardani said. So from the New
- Jogja airport, the New Jogja
- International Airport, right?
- Yes. So from the new airport, it's only
- about 20 minutes, 20 minutes to get to
- our village. So, Purworejo is a small
- town that borders directly with Jogja.
- Something like that. This is a photo of
- me when I was young before I left the
- legal world, the Ustaz wasn't yet black
- . And if you look at this photo, Mr.
- Mardani will immediately guess, "Oh,
- this is a person from some party, right
- ? That's how it used to be." Yes,
- before I became village head, I
- happened to be active in the PKS. I was
- entrusted as the general secretary of
- the Purworejo DPDPKS for two periods,
- Ustaz, and I stopped in the second
- period because I was entrusted by the
- community as village head. This is a
- photo of me during the second Pilkades.
- So here, Pilkades still use photos of
- the symbol, Bung Roi. So
- there is rice, there is cassava, there
- is corn. I happened to be drawing corn
- at that time. That day was January 31,
- 2019, ee Purworejo had 365 simultaneous
- regional elections. So Purworejo is a
- district with a very large number of
- villages. There are 469, sir.
- Wow. 169 villages. Well, at that time
- there were 365 Pilkades. Alhamdulillah
- ee, Allah made it easy for me to get 90
- %of the votes,
- and that was the largest vote count in
- Purworejo that day. And what's even
- more thankful is that 90%of it was
- achieved without a single campaign team
- and without even a single penny being
- distributed. Alhamdulillah. So maybe
- the community felt sorry for Bang Haldi
- . So Mr. Junanto was made the village
- head. If he wasn't the village head, he
- wouldn't have a job, I guess. But the
- village is cool now.
- Yes. So, we've been given such
- convenience. Okay. Let's continue. Well
- , coincidentally, we're currently
- entrusted by our friends as the general
- secretary of the Purworejo Village
- Heads Association, which has 465, 469
- village heads and 5,200 officials as
- members. Let me tell you about the
- condition of our village, Sir. As
- mentioned earlier, about the general
- picture of the village. So, we really
- started from zero. Although we haven't
- become heroes yet, we really started
- from zero. Our village was like this
- yesterday, Bung Rocki. Um, Mr. Mukhtadi
- , eh, Ustaz Margani. So, when there was
- a drought yesterday, the rice fields
- cracked like that. Wasn't there an
- irrigation channel? There was, but the
- water never reached. Why? Because the
- water discharge upstream is
- insufficient. During the rainy season
- like this, sir. Flooding. This photo
- was not long ago. This photo was taken
- a week ago. So this photo was taken on
- June 1st. Uh so uh our village happens
- to be where two rivers meet. They
- happen to meet in our village. So it
- often floods. The last flood was in
- 2019 and then in 2016, that's what our
- village was like. But thank God, well,
- initially, we started from Poor Village
- , Mr. Mardani uh, Red Village like that
- . Then when I became village head in
- 2013, my staff numbered 14 people. Only
- two were high school graduates, the
- rest were elementary and junior high
- school graduates. I apologize, not one
- of them could operate a computer. And
- this condition is not only in our
- village, but other villages are in
- almost the same condition. So the
- condition of the village was indeed the
- concept of village development before,
- now the concept is village development.
- Well, without human resources, this
- village uh with the disbursement of
- village funds, uh, it could actually
- become a problem. That's why this needs
- to be a concern. But thank God, today,
- after 9 years, Allah has made it easy
- for our village to become the first in
- Purworejo to be granted independent
- village status. The Ministry of
- Villages divides villages into five
- categories, Ustaz. So, very
- underdeveloped villages, underdeveloped
- villages, developing villages, advanced
- villages, and independent villages.
- Thank God, our village is the first
- independent village in Purworejo out of
- 469 existing villages. To date, only
- four villages in Purworejo have become
- independent villages. Nationally, there
- are only around 4,000 independent
- villages out of 70,000 villages—
- 70,000,000 villages. Thank God, we also
- came from a village that previously
- couldn't use Microsoft Word, but today
- we are quite well-known as a digital
- village like that. Thank God, today we
- are also a pilot project for the
- national SDGIS. So the Ministry of
- Villages created a pilot project for
- SDG implementation. Well, one village
- was taken from each type of village. Uh
- , one Independent Village, one Advanced
- Village, one Developing Village, one
- Underdeveloped Village, one Very
- Underdeveloped Village. Well, as an
- independent village, we were sampled by
- the Ministry of Villages, which then
- collaborated with several universities,
- including booths. Including booths
- where at this booth there is an SDC
- Center, an SDC Village Center there.
- Alhamdulillah, we also received several
- awards, both locally, regionally, and
- nationally. For example, the poverty
- rate, ee, as a parameter, the poverty
- rate is taken from decile 1 of the DTKS
- , the integrated social welfare data
- owned by the government. For example,
- from 2018 to 2020 there was a
- significant decrease. In 2018 there
- were 185 families, in 2019 there were
- 90 families, in 2020 there were 68
- families. Uh, ee, decile 1, this is the
- very poor. So, very poor residents. So
- that's in decile 1. Decile 1. Uh, on
- the other hand, for example, like this.
- The number of sacrificial animals, for
- example, as a parameter of the level of
- welfare and religious awareness of
- residents has increased significantly
- over the years. Initially, there were
- only two cows per village. In 2019, 19
- cows were slaughtered. In 2020, 23 cows
- were slaughtered. In 2021, 30 cows were
- slaughtered, and this year, God willing
- , it will increase again, along with
- dozens of goats. This is just one
- example of one parameter—what do you
- call it? One parameter of welfare.
- Alhamdulillah, we have also been asked
- to go to Jakarta several times. For
- example, we were asked to speak before
- 34 ministries and institutions in the
- Pacific. At that time, we also won
- first place in Central Java, were then
- invited to the National Police
- Headquarters, were praised by Mr.
- Ganjar, were used as an example by the
- Minister of Communication and
- Information, and so on. Just to
- introduce ourselves, TV coverage has
- also been quite extensive, thank God,
- covering our village. Usually about
- poverty alleviation and digitalization.
- Okay, let's get straight to the point.
- That was a brief introduction and
- promotion. While Mr. Mardani, a member
- of the Indonesian House of
- Representatives, is here, who knows,
- maybe he'll bring some aspirations to
- our village.
- Great.
- Uh, okay. Uh, Grandeken Village, right?
- SDG Village. Uh, so, in carrying out
- this development, we are guided by what
- we call the SDGs, the sustainable
- development goals. There are 18 SDGs
- that we then use as parameters. Well,
- tonight, due to limited time, I will
- only share some of our activities that
- are then related to the first and
- second SDGs, namely villages without
- poverty and hunger. What are we doing
- in the village so that, uh, thank God,
- little by little, the poverty rate can
- be reduced, like that. So from being a
- red village, a poor village, thank God
- today we are the first village in
- Purwajo to have independent status like
- that. Here are some of the programs we
- are implementing in our village. This
- is called a moving market. This one,
- all of you, Sir, uh, the prisons and
- participants, is not funded by village
- funds, Sir. So, Sir, you mentioned
- village funds, we are trying to give
- you a different perspective. If you use
- village funds, these village funds, uh,
- the rules are very strict. There are
- certain points that cannot be used. So,
- that's why we're talking about those
- who don't use village funds. Where do
- the funds come from? We'll explain
- later. For example, this is a program
- we call a mobile market. The mobile
- market is where we help residents
- provide basic necessities, and the
- basic necessities are subsidized and
- delivered to their homes. So, yesterday
- , during the pandemic, our village was
- the number one village, ee ee, an alert
- village. Because there are many
- programs that are in line with pandemic
- management. Like this. We have an
- anti-hunger table program, an
- anti-hunger car, and a public kitchen.
- The point is, we supply food to
- residents in decile 1 at all times,
- even daily. So, according to the latest
- data, there are 68 residents in decile
- 1. These 68 residents are what we call
- the red cluster. So, we divide the
- residents into three clusters: the red
- cluster, the yellow cluster, and the
- green cluster. The red cluster is the
- truly, extremely poor residents who, if
- we don't help them, if we're not there,
- will struggle to survive. Meanwhile,
- the yellow cluster is for those who are
- poor but still able to eat. Meanwhile,
- the green cluster is for those who can
- afford it. So, every day we support the
- lives of around 50 families from the
- public kitchen. Sometimes it's raw food
- like this, sometimes it's ready-to-eat
- food like this. Once again, this
- doesn't use village funds. Village
- funds continue to operate according to
- the corridors outlined by the
- government. For example, this year, 40%
- is for direct cash assistance (BLT),
- which is for this public kitchen
- program. We also have an Eid clothing
- program for the smallest, such as
- Pakadi. So, since I became the village
- head, I've been thinking about not
- having our children cry during Eid
- because they don't have new clothes.
- Meanwhile, their friends have lots of
- new clothes. That's why we're
- encouraged to distribute new clothes to
- the children in our village every Eid.
- For example, this year, we distributed
- around 300 new outfits to 300 children.
- Then, we gave new clothes to 350 adults
- . So, hopefully, during Eid, no one
- will have their children crying because
- they don't have new clothes. That's
- roughly it. This is what we call direct
- cash assistance or BCL. We deliberately
- used the name BCL. It's almost like the
- name of a popular artist a few years
- ago. But our BCLD is direct cash
- assistance, assistance to poor
- residents who can't access government
- assistance due to, for example,
- administrative obstacles like ID cards
- and so on. So, this is a cash-intensive
- labor program. This is for the yellow
- cluster. Those who fall into the poor
- category but are still able to work, we
- direct them to participate in the
- cash-intensive labor program. So, we
- don't give any of the village fund work
- in our village to contractors. We do it
- all ourselves, why? To keep the economy
- moving, so that people can work there.
- For example, we never buy concrete from
- Redmid, never, Ustaz. So, we do all the
- manual work, why? To keep the economy
- moving. To this day, every day in our
- village, there are people cleaning the
- roads, cleaning, what's it called?
- public facilities, we give them daily
- wages, that's part of the single
- cash-intensive labor program. This is
- about creating food security, starting
- with providing assistance with seeds,
- seedlings, education, and so on. Well,
- this is actually our flagship program,
- Sir, namely free irrigation. So, and
- thank God, this is the only village in
- Purworejo that has an independent and
- free irrigation system. So when I
- became village head in my first year,
- this was the first problem I solved. So
- , the farmers in our area, Ustaz, Ustaz
- Mardani, during the dry season, if they
- wanted to plant rice, it would take
- extra effort. They had to bring pumps
- from their homes, drill wells in the
- rice fields, and wait for the pumps to
- run out. Thank God, since I became
- village head, I've made a breakthrough.
- I raise water from the river with those
- pumps. Then we channel it to about 70
- hectares of residents' rice fields, and
- it's free. Residents aren't charged a
- single penny. Where does the funding
- come from? We'll explain later. Because
- to this day, village funds haven't been
- allowed to be used for diesel-powered
- operations like that. We have 10
- diesel-powered EE 10 pumps that run
- every day during the dry season,
- irrigating 70 hectares of rice fields.
- So, farmers who previously struggled
- with water shortages during the dry
- season can now rejoice because their
- rice fields are still irrigated. Even
- those who previously harvested once a
- year can now harvest twice or three
- times thanks to free irrigation. Thank
- God, this is the only village in
- Purworejo with a free and independent
- irrigation system. Well, this is
- actually Mr. Roki, Mr. Mardani, Mr.
- Madi who helped me during the village
- head election, you could say, without
- any capital. Why? Because the community
- feels greatly helped by this program.
- To the point where the community told
- the village head that if Mr. Lurah runs
- for village head and there are other
- candidates running and the other
- candidates share Rp1 million while Mr.
- Lurah doesn't, we will, God willing,
- still vote for Mr. Lurah, they said.
- Why? Because they have felt the
- benefits of more than Rp1 million. In
- fact, there are many jokes now, many
- residents are pushing for Mr. Lurah to
- serve three terms. Then Mr. Lurah will
- serve three terms to replace Mrs. Lurah
- . Something like that. Thank God.
- Because these programs are then felt by
- the community like that. This is MSME
- empowerment. One of the things here is
- the archery industry. So, our village
- has an archery industry, which we then
- promote as one of the icons of Grandjan
- Village. We provide training, capital
- assistance, and so on. These are some
- of our programs for a village without
- poverty and hunger. Because there are
- 18, I can't possibly share them all.
- I'll just mention two. The Village
- Economic Growth Equitable program
- includes training. We also have an
- online store to facilitate residents in
- selling online. Well, like this. We
- also have an independent online
- motorcycle taxi application in the
- village. Why? Because our village is
- far from the city. If you use Grab and
- Gojek, there won't be any drivers stuck
- . That's why we have our own
- application called ngojol or online
- motorcycle taxi. Well, because there
- are 18, there are 18 parameters or
- ASDGs, it's impossible for us to
- complete them all. We'll just mention
- those two. Then, the addition is this,
- Sir. So far, the village has been
- perceived as being left behind, as
- traditional or perhaps old-fashioned.
- So, we're trying to break through that.
- For the past two years, we've been
- trying to pioneer a village we call a
- smart village, a digital village, or a
- digital village. There are five things
- we're doing, Mr. Muktadi, in Grandegan.
- Thank God, what we're doing is entirely
- our own initiative, with the human
- resources we have. To date, we've never
- received any government assistance
- related to digitalization. Hopefully,
- Mr. Muktadi will be able to receive
- this assistance. So, we're doing five
- things to realize this smart village.
- The first is smart government. So, even
- in your village, you can find an app
- called Sipolgard, the Kamit Village
- Online Service System, on the Play
- Store. This Android app helps residents
- do many things. For example, residents
- can independently process
- correspondence, submit KTP (KTP)
- applications, and apply for Police
- Clearance Certificates (SKCKs), all
- from their mobile phones. So, while at
- home, you can do anything from anywhere
- and it will be verified by the admin at
- the village office. Residents want to
- see the transparency of village funds,
- as you mentioned earlier, you can. Even
- after this event, you can see how much
- the Kerandegan village funds are, what
- they're used for, and so on. Everyone
- can access it, because we've included
- it in the Play Store. Residents want to
- report certain problems to the village
- officials, they can just click on the
- village officials 'icon. Residents want
- to see who's receiving assistance, they
- can click on the assistance program,
- and so on. Residents want to open an
- online store, sell online on the
- village website, they can click there,
- and so on. This is the first smart
- government because we can't demonstrate
- at the moment. The second is still part
- of smart government. The second is
- smart society. So, we in the village,
- even though we're in the village, we
- try to open a discourse, uh, open what
- you call it, uh, the mindset of
- residents, the knowledge of residents,
- one of which is by encouraging internet
- access. In 2015, we already had free
- Wi-Fi. Uh, the Wi-Fi was previously
- broadcast through tower antennas in the
- village to all neighborhood units (RTs)
- , and now we have tens of kilometers of
- fiber optics that travel around the
- village, transmitting internet
- bandwidth. So, residents who have money
- can subscribe to Boomdes. Those who
- don't have money can access free
- internet at the locations we've
- provided. Here's an example of a
- resident whose subscription we
- installed at home. Their subscription
- isn't to a state-owned enterprise, but
- to BoomDes. So, BoomDes earns income
- from residents' subscriptions like that
- . Well, after that, of course, we
- educate, for example, by holding
- digital marketing training for
- residents so that the internet has
- benefits. That's a smart society. Then
- there's a smart environment, right? So,
- our village is prone to flooding like
- this, Sir. In the past, during the
- rainy season, we often had to go back
- and forth at night to check the river
- level. But now we have an early warning
- system. We installed four devices along
- the riverbank. This device then
- monitors both visually, it can check or
- send videos, photos, or notifications
- when the water level reaches a certain
- level like that. We also have, what's
- it called? an emergency button or panic
- button in the Sipolkan application that
- can notify the village admin when a
- resident experiences a certain incident
- , for example, an accident, theft, or
- something like that. The name will
- appear, then the name and the location
- will be there, with GPS. So, the admin
- in the village will immediately know
- who experienced what and where they are
- like that. Well, this is the CCTV that
- we installed, for example, on the banks
- of the river so that even now I can
- monitor the river water level by how
- many meters. For example, during the
- flood yesterday, the bridge sank, Mr.
- Muktadi. The bridge that was visible
- was submerged during the flood. So,
- entering the village office is a smart
- environment. Then for smart economy, we
- built a marketplace called the D1 shop.
- We built an online shop that we named
- your shop, the Mudapai work shop. We
- built a payment application that we
- named your work MDAPA. Everything is on
- the Play Store. We also have an
- application called the service market.
- This service market is a collection of
- residents who are service providers in
- our village. For example, if I want to
- find a massage therapist because I'm
- tired, I just open the app and search
- for the service market in the massage
- therapist subcategory. Photos of our
- residents who work as massage
- therapists will appear. Just choose who
- you want to massage with. Click. Then
- you'll be connected to the massage
- therapist. Just make an appointment for
- the massage, where and what time. It's
- like this online motorcycle taxi that
- we also have, ee, which can then help
- residents when they need transportation
- and don't have a vehicle, so they can
- rely on their neighbors who offer
- themselves as drivers. Something like
- that. A digital BUMDES. Well, this is
- our BUOMDES. From the start, I wanted
- to create a BUOMDES that doesn't
- intersect with the residents 'economic
- niche. That's why I didn't create a
- Ktasop, I didn't create a modern shop,
- and so on. I deliberately created an
- object or a village tube that doesn't
- intersect with the residents' economic
- niche. Something like that, ee, because
- time is limited, ng ee, this is part of
- an economy that grows evenly because
- there is an item that says ee
- innovation tailored to village needs.
- So, we want to build a digital village
- that, thank God, is recognized by many.
- I've been invited to Jakarta by the
- Village Minister, and he's praised me,
- and even Mr. Jokowi has been praised by
- the Minister of Communication and
- Information. We're truly starting on
- our own, using existing human resources
- and based on needs. So, many people,
- when declaring themselves a digital
- village, are simply sophisticated. So,
- when we enter the village office,
- there's a command center where the
- village head can view all village
- studies via CCTV. The village head can
- see the current wind speed and humidity
- . But the question is, for the
- residents, what are the benefits of
- wind speed and humidity? That's why
- we're building this digitalization
- that's truly based on community needs.
- People can't write letters during the
- pandemic, so we facilitate that. People
- don't have online motorcycle taxis, so
- we facilitate that. People often flood,
- so we facilitate IBS, and so on. That's
- about it, Bangi, because of limited
- time. Uh, I can't present it in
- practice. You can search for the app on
- the Play Store, Polkan, the Online
- Service Information System in Grand
- Degan Village. And briefly, what's it
- called? Hey, if you search on Google,
- there are quite a lot. For example,
- this is news about Grand Degan becoming
- a pilot project for the national SDGs.
- Then this is news from the Ministry of
- Communication and Information, Sir, the
- Minister appreciated us during the
- national broadcast yesterday, who were
- asked to present about digital villages
- . Then, during our handling of COVID-19
- , we also won first place in Central
- Java for two consecutive years, and eh,
- the National Police were also present,
- and this was directly appreciated by
- President Jokowi. Here is news about
- Grand Village, which was directly
- appreciated by him in handling the
- pandemic. So, from us, there are many
- shortcomings, we apologize.
- Assalamualaikum warahmatullahi
- wabarakatuh.
- Waalaikumsalam warahmatullahi
- wabarakatuh.
- Extraordinary, Mr. Dinanto. Hey, what
- is the data that states that
- Kerendengan Village has now become an
- Independent Village? That's undeniable
- data on the progress that we have made
- over the past few years. Hopefully, it
- will continue to be a developed village
- and this needs to be widely publicized,
- Sir. so that it can be an inspiration
- for others. Okay, I'd like to ask for
- your views before we close our
- statement from Mr. Mardani regarding
- Mr. Adwinanto's presentation. And also
- Mr. Roki and Mr. Mukhtadi, how do you
- see Kerandengan Village, which could
- possibly be one of our examples for
- developing villages throughout
- Indonesia.
- Thank you, Mr. Haldi. Congratulations,
- Mr. Dwi. Excellent. That's why villages
- , villages, and villages are the
- starting point for small candles that
- illuminate Indonesia. Of course, the
- grand vision will depend heavily on the
- central government. When the central
- government is able to unite local
- wisdom, then the power of the village
- as a subject, and later the software
- and hardware infrastructure supported
- by a wise combination of resources, it
- will truly be oriented towards humans,
- the environment, nature, and of course,
- God. I think it won't take long for
- Indonesia, in accordance with our
- constitution, to reach the gateway to
- just, prosperous, and prosperous
- independence, capable of becoming a
- country that is baldatun thibatun
- warbun gofur. But of course, it will
- depend heavily on the battle of ideas
- for who wins the 2024 contest. For me,
- the current situation is, uh, the
- direction is, uh, that the budget is
- focused on villages, which is correct.
- But the content, uh, uh, the basic
- strength, the value share, the ethics,
- and then the contents, in my opinion,
- are what we really need to, uh, uh,
- dissect in detail so that our
- scientific approach is accompanied by
- the power of technocracy. But don't
- forget the main source is the common
- share. In Bung Rocki's language, the
- social ethics that exist in the village
- . And I agree that it is our
- responsibility to preserve all existing
- cultures, all existing local wisdom,
- all existing strengths and local wisdom
- so that Indonesia truly becomes a
- paradise that can bring life to all.
- Remember, in 1928, uh, our founding
- fathers, uh, not to make Indonesian a
- single language, but a unifying
- language, Indonesian, while maintaining
- the vibrancy of each local language.
- Local wealth is a gift that we must
- simultaneously preserve. Of course,
- with a disciplined approach, full of
- ethical discipline, and technocratic
- strength. Mr. Roki, I still believe
- that we must have technocratic strength
- . But our grand vision of civilization
- is the foundation. So, with a grand,
- complete and intact vision, that
- technocratic strength will accelerate,
- strengthen, and make us leap into a
- country that can truly be a blessing
- for all nature. I see, bro.
- Okay. Uh, thank you. Now, Mr. Mukhtadi,
- what are your brief views regarding
- Grandegan Village? Yes, I think it's
- quite interesting, Mr. Dwiinanto was a
- village head full of innovation, a
- village head who works sincerely, it
- seems, for the economic revival of his
- people, and this is important. Well,
- the problem is, when Mr. Dewinanto has
- been successful like this, everyone
- from Jakarta comes to take photos and
- write all sorts of things, like, wow,
- this is a village that can be a role
- model. This is actually a factor in the
- government's failure to actually build
- good villages, but when there are
- people who are able to make innovations
- and direct creations like that, they
- are appointed to what here. In fact,
- our real question is whether the
- government is capable of creating
- better villages like the one
- exemplified by Mr. Dwiinanto in
- Keranegan. Well, I think many villages
- are like what Mr. Dewinanto did,
- friends. They have extraordinary
- initiatives, extraordinary innovations.
- And what were they smart about? Smart
- economy, smart digital, smart in all
- sorts of ways, and their applications,
- my friend. Well, of course, this is a
- process that must be appreciated and
- the results must be appreciated. I
- don't mind, I don't blame the
- government, but my question is, does
- the government have a portfolio of
- villages that need to be developed?
- Could it be, as Bung Rocki said earlier
- , that when developing villages, the
- government is standardizing and this is
- eliminating local wisdom or knowledge.
- Well, this is a problem indeed. So,
- there really needs to be a meeting
- point, right? What exactly should the
- government do, what should the
- community in the village, and/or the
- village head do, and so on. So we want
- to see that villages progress with
- their own colors, with their ethical
- values, with their wisdom and all sorts
- of things. Maybe it's the same as what
- Mr. Mardani said earlier about the
- technocratic approach, it must still
- exist. But what is currently happening
- is that the technocratic approach is
- often too dominant, too dominant and
- doesn't foster self-confidence among
- village communities to foster
- familiarity or a spirit of communalism.
- So it erodes it. Well, when this erodes
- , whose fault is it really? Is it the
- fault of the development planners from
- the government that this can be
- accepted? Because what is a village
- community really like? When someone
- comes to the village and says this and
- this, the village community just smiles
- , they listen, they listen, they listen
- , they listen. What do they say, what
- do the village people say, how come
- they act like they know, even though
- this is our village, how can they act
- like they know how to develop it? Well,
- this is a problem. This is a problem
- that I often encounter in the context
- of empowerment. We come to a village
- with the idea of being academics,
- giving a recipe, for example, what
- should this approach be like, using
- this, what's this methodology? Well,
- who says this village is like that?
- Well, that's it. That's an interesting
- question. Well, I want to, uh, how can
- a village with all its local wisdom,
- ethical values, and all that, be able
- to coexist with a technocratic approach
- , and not have one dominant. So our
- village can progress, as exemplified by
- Mr. Dinanto, which is extraordinary, in
- my opinion. His innovation is
- extraordinary, some of his applications
- are also extraordinary, and he said
- several times earlier that village
- funds are not used for these activities
- . That's interesting. Could it be that
- these activities that are growing are
- growing because of mutual cooperation,
- solidarity, and all sorts of things.
- These are actually values that live in
- the community, that exist in the
- community. What should this actually be
- , what should it be, what should it be,
- what should it be, should be seen by
- the central government, just as
- villages contribute to our civilization
- in the city; How solidarity, mutual
- cooperation, and all sorts of things
- work. Although, yes, during COVID,
- perhaps city dwellers, who were
- previously villagers who continue to
- live in urban communities, are
- reproducing that mutual cooperation.
- There are public kitchens and all sorts
- of things in the city to help residents
- who have COVID, or there are
- applications to help residents and all
- sorts of things. That's the true spirit
- , a kind of village values, a kind of
- village civilization that people who
- were originally from the village and
- then lived in the outskirts of Jakarta,
- perhaps brought with them, out of a
- longing for the village. They do that
- and to help residents. Well, I think
- good things that might reactivate
- ethical values and local wisdom are
- important in village development. On
- the other hand, a technocratic approach
- is not too dominant. So don't be too
- know-it-all about what the
- technological approach is for what the
- village needs. So, in my opinion,
- village development is actually when
- outsiders come to apply a development
- method or whatever, they have to learn
- from each other and the villagers. In
- the beginning, actually, uh, the
- facilitators actually have to build
- self-confidence that they, the
- villagers, can work together, for
- example, to develop the village with
- outsiders and no one is dominant there.
- That's probably uh what my short answer
- is. I hope this is useful, Sir, Sir and
- also Bung Ri and also Mr. Pakanto.
- Thank you. Wassalamualaikum
- warahmatullahi wabarakatuh. Am.
- Thank you, Mr. Mutadi. And now, Mrs.
- Roki, what are your views and input for
- Krendegan Village, Mrs. Roki?
- Yes, that's good. I consider it uh a
- breakthrough because there is an
- initiative from someone who sees the
- increasingly dangerous problem of
- poverty, which can have implications
- for crime. But I want to explain a few
- things more macroscopically. Uh,
- earlier, Mr. Winanto said that every
- Eid they distribute new clothes. Yes,
- okay, good. Start by understanding that
- every new shirt means there are child
- laborers who produce those clothes. We
- know that all our new clothes are made
- in Bangladesh, Nepal, Vietnam, China.
- And that means there are human rights
- violations because the wages of the
- children's teachers are actually
- employed in those places. So the
- trade-off must be clear. There are
- children in the village who get new
- clothes, but at the cost of human
- rights violations in places where
- children are employed as laborers in
- garment industries, especially in South
- Asia. This must also be explained so
- that we know that justice doesn't have
- to be imposed or that we shouldn't
- force something new just for the sake
- of affection, but in fact the trade-off
- is far greater. If, for example, we now
- have internet in that village, uh...of
- course the Village Head, Mr. Wiin, can
- explain to the children, "Look, open
- the internet, how the process of making
- new clothes in Bangladesh, for example,
- that the ones who make them are
- children who...uh...uh...the working
- hours are extended by industrialists."
- Then the children in the village, what
- was the name of the village? K
- Krandegan felt that we must build
- solidarity. Now in the world, there's a
- good culture that so many European
- clothes are offered to children in the
- Third World. Well, they can send them
- for free, you can find them on the
- internet. Now, this is what I want to
- explain so that we don't get too
- fixated on things that are actually
- promotional in nature but have
- dangerous ethnic consequences. Likewise
- , for example, if we ask, "Mr. Wiin's
- village is successful and that makes
- other villages jealous. That means
- we're not successful because we're not
- respected because we're successful, but
- we're jealous. That also needs to be
- discussed, Mr. Win, for example. One
- time I entered a village and the
- village head said," Wow, there's zero
- crime here, Mr. Roki. "I asked," Why? "
- Because on every street corner there
- are security guards, there are security
- guards. Oh, indeed, there's zero crime.
- Because the security guards are
- everywhere on every street corner. That
- means the village is actually not safe.
- If it were safe, there wouldn't be any
- security guards visible on the streets,
- right? So we have to differentiate that
- there is security that is measured
- quantitatively, namely the number of
- security guards. So we call a village
- safe. We have to say a village is safe
- if there are no security guards. That's
- the philosophy. Imagine, for example,
- the villages in ee in ee, let's call it
- e, what's it called, the happiest place
- in Asia, in what's it
- called?
- Butan.
- Butan. In Butan, the doors of the
- houses are left open. Why? Because
- people respect other people's property.
- So in ee's village here, there are no
- thieves because ee is monitored by CCTV
- . It's not that there are no thieves,
- people are afraid to steal because they
- are afraid of being caught. It's
- different from people who respect other
- people's property so they don't want to
- steal, so they don't need CCTV. So,
- that's what I call value, it must be
- seen that we are doing ee, yes, turning
- it back to the position of humans who
- respect other humans who don't need to
- be monitored. So, once again, maybe
- I'll visit Pak Win's village later and
- I want to see how the people finally
- respect each other's property so
- there's no need for security guards to
- control it every hour. If security
- guards pass by, that doesn't actually
- mean it's not safe, right? As soon as
- there's a security guard, as soon as a
- police officer passes by, it's a sign
- that the area isn't safe because it's
- constantly being inspected, right? Uh,
- that's the logic. So once again, we
- want the village to truly teach city
- people about what's called happiness.
- Well, I mentioned earlier, not a
- developing village, but a village that
- awakens city people by showing that we,
- the village, really have zero crime,
- and because of that, and that's because
- of the respect people have for each
- other, so there's no need to be afraid.
- So, uh, no CCTV, that's actually a sign
- that the village is safe. So, I think
- it's good for us to reflect on these
- kinds of issues today. Because we feel
- as if we're connected to facilities
- that actually strain relationships
- between people. Something like that. So
- what else can we possibly say? Later,
- we'll imagine the special conditions
- that can make us believe that there's
- human equality from the village that we
- can export to the city. That's the
- point. Thank you.
- Yes, thank you, Bung Roki. Hey, this is
- a very good input from Mr. Einanto, yes
- , from Mr. Marani, Mr. Mutadi, Mrs.
- Roki. Hopefully, it can make ee Desa
- Keren even more advanced with the
- extraordinary concept from our other
- speakers. Okay, friends, ee, we have
- arrived at the end of the program.
- Before ee ends, I would like to thank
- all the viewers of Satya Industrial
- Leader Stok, both domestically and
- abroad and throughout Indonesia, yes,
- who also listen through the Rasil ee
- radio network throughout Indonesia, in
- several cities throughout Indonesia.
- Hopefully, our ee content this time
- provides a contribution to
- enlightenment and political and
- national education for all of us. And
- also a special thank you also to our
- media colleagues, ee journalists who
- also continue to accompany, cover, and
- report on this event. Hopefully this
- news can also reach policy makers to
- the leaders in this country, so that
- our country's policies can be based on
- fundamental thinking and scientific
- foundations that touch the root of the
- problem and the essence of our human
- life. Okay, eh we have come to the end
- of the event eh for the closing ideas
- or the first closing statement I invite
- to Mr. Mardani,
- Pakih, Bang Haldi. ee leaders and
- prospective leaders ee humility to
- place the village as the initial center
- of civilization development is
- mandatory for leaders and prospective
- leaders. So we must see in the 2024
- contest, which candidate leader has the
- right, sharp vision, and is supported
- by humble technocratic power to
- appreciate local wisdom in the chapter
- of making the village the spearhead ee,
- enlightening the nation's life, and
- advancing public welfare, and preparing
- the Indonesian people to become players
- in world civilization. We have a lot of
- agendas eh the evil is in the details
- huh. And Mas Di, thank you Mas Dwi for
- giving an example of how a small job
- that makes villagers happy can be a
- priceless gift, one that will always be
- remembered. So the Prophet Muhammad (
- peace and blessings of Allah be upon
- him) reminded us of khairun nas anfahum
- linnas. The best of people are those
- who are most beneficial to others.
- Although the Prophet also reminded us
- of adinul muamalah. Religion is a
- relationship, in this case the
- relationship between humans and the
- relationship between nature. Even if
- the scholars say that if there is a
- clash between our relationship with
- Allah, our needs with Allah and our
- needs with humans, postpone the
- relationship with Allah, resolve the
- relationship with humans and the
- relationship with nature first. Yes,
- because that is actually how this
- religion was present to be a caliph who
- wastamarokum fiha, who prospered, who
- revived, who grew, who strengthened and
- it started from the village. We are
- looking for leaders who have the right
- and sharp vision for the village from
- now on. Thank you, Bang.
- Okay, thank you, Mr. Marani. Great
- closing ideas, I hope. And next, Mr.
- Mukhtadi, please speak, sir.
- Yes, for village development, I want
- the village to be like a green village,
- an empowered village. But once again,
- building a village must be done from
- the perspective of a villager. Someone
- who truly knows their village and knows
- what needs to be done. Even if someone
- from outside comes to build the village
- , it's more than just facilitating or
- accompanying, but also not preaching to
- the people in the village. So, the
- village remains what it is, a green
- entity, a sustainable entity. Although,
- we see that some villages have been
- damaged due to the arrival of investors
- and the arrival of some of their people
- there, which ultimately, what was
- mentioned earlier, the closeness of
- relationships, the closeness of
- relationships, and all sorts of things
- between the villagers become, uh,
- problems. I have an experience, uh,
- what, uh, because of the extraordinary
- need of city people for drinking water,
- in the end our beautiful village and
- its beautiful waterfall are no longer
- accessible to the villagers there.
- Because the water is sold by investors.
- What are the financiers? They so
- gallantly drive their cars to and from
- the city, from village to city,
- carrying the water they sell. Meanwhile
- , the villages themselves are
- struggling to get water. What water?
- Clear water and clean water are scarce.
- This is a tremendous problem in my
- opinion. That's why I think village
- development must be done carefully. It
- must be done carefully because a
- technocratic approach must be paired
- with the local wisdom that exists there
- . If we don't do that, we will see that
- our villages can no longer return to
- their original, authentic, and
- empowered villages. That might be my
- closing statement. Maybe, Sir. Thank
- you. Peace be upon you, warahmatullahi
- wabarakatuhamsalam warahmatullahi
- wabarakatuh. Thank you, Mr. Madi. Now,
- Mr. Dwianto, please close. So, there
- was a question in the YouTube chat
- column. Where did the funding come from
- ? I missed explaining that. So, all the
- activities we did earlier were not
- based on village funds. Why? Because
- the village funds, first of all, we
- think that these village funds might
- not last forever, so starting today,
- this village must be prepared for the
- sudden termination of these village
- funds by the central government, as it
- could be like a child being suddenly
- weaned. So, to anticipate that, we are
- trying to prepare two scenarios. The
- first is to increase the village's
- original income. The second is through
- management that is based on mutual
- cooperation, managing zakat, infaq, and
- alms funds. And all the activities we
- mentioned earlier are based on that. So
- , for example, the farmers whose water
- we have provided for free, when they
- pay zakat and alms to the village
- office, we then manage the rice in the
- village, storing it in a barn and
- cooking it every day in a public
- kitchen to help even poorer residents.
- Like that. Alhamdulillah, the results
- of the zakat, alms, and harvest are not
- used up until the next harvest, because
- , for example, yesterday we got 5 tons,
- while our daily cooking needs were only
- 20 kilos, Mr. Mardani. So it's enough
- to back up like that. Uh, like that. So
- , this is about building, but we don't
- forget the values that exist in the
- village, sir. The value of togetherness
- , that's the value we then explore. So,
- regarding village funds, our village
- activities are the same as other
- villages, infrastructure, PLT, and so
- on. What we mentioned earlier are
- poverty alleviation activities based on
- non-village funds. One of them is the
- management of zakat, infaq, and alms,
- the amount of which, thank God, is
- quite large. Just for example, last
- month during Ramadan, in one month, we
- were able to manage zakat, infaq, and
- alms funds of around IDR 00 million.
- Our village is not a large village, sir
- . So, Purworejo is a very small village
- , Mr. Margani. There are villages in
- Purworejo with only 84 families per
- village. There are some with 150
- families. Our village is quite large,
- there are 900 families with 3,000
- residents. So that's it. So, it was
- true what the previous speakers said
- that building a village without
- abandoning the original values, one of
- which is the value of cooperation. Well
- , this is what we are pushing to become
- one of the sources of development
- funding. Maybe so, Bang Hi. Thank you.
- This is Mr. Dwianto, the Village Head.
- Our example is Krendengan Village.
- Friends, please, from S Indonesia, who
- want to do a comparative study, learn
- more about this example village, can
- visit Purworejo, Krendegan Village.
- Hopefully, it can be an inspiration for
- other villages. Later, L Stok, God
- willing, will try to rotate in every
- episode of ee for several periods. ee,
- other example village heads, besides
- Mr. Dwianto, hopefully, ee ILT can
- encourage village development more
- seriously with Mr. Roki and Mr. Mardani
- as inspirations as well. Okay, Mr.
- Rocky, closing ideas are unmuted. I
- actually got a lot of ideas from Mr.
- Pin earlier about the so-called origin
- initiative, which sometimes needs to be
- prepared because one day our state
- budget will be used to build the
- capital, not to build villages. So, be
- prepared for the money to be used for
- useless things. But once again, I want
- to return to the point that
- technocratic expertise is meant to
- revive equality, to revive differences,
- to maintain prosperity. So, it's not
- meant to equalize values or standardize
- ; technocratic expertise must have an
- ethical function, namely to respect
- what already exists. It's the same as
- when Mr. Jokowi said that we need high
- technology, right? Yes. High technology
- is meant to revive what we have, not
- just for the sake of technology. It
- doesn't make sense if we don't have
- anything, but why would we use
- technology? If we only want to pump
- water for 20 people, why use high
- technology? It's useless, right? That's
- just a waste of water. It's the same as
- before, the new clothes have to be
- calculated that to make one new shirt,
- besides exploiting child labor, it also
- requires a lot of water, ee, and ee,
- trees that have to be cut down for
- cotton and all sorts of things. But
- that's what we call the relationship
- between technocracy and ethics. Well,
- later we want to see, for example, from
- Mr. Win's village, there's a kind of
- uniqueness there. When we talk about
- villages now, there's the concept of an
- independent village, a village that
- supports itself. For example, if I ask
- where the building materials are
- obtained there? Oh, they buy them in
- the city, which isn't like that. The
- concept of an independent village is
- that building materials or whatever
- else is needed must be obtained at most
- 500 meters from the location itself.
- That's called the concept in the ee, ee
- , village philosophy. So we use
- materials that are available 500 meters
- around the village. That's what we
- process independently. So, ee, that's
- the part that I think is important for
- us to try. Can we build a village
- without going to the city? Because 500
- meters is enough to bring ee benefits
- and process what is available in that
- location. In other words, we make the
- village not just a location but also a
- habitus. Within the concept of habitus,
- there's culture, there's ethics, and
- there's togetherness. That's my
- conceptual suggestion. Secondly, we're
- entering an election year, and the
- distraction of money will be immense.
- If I ask, for example, if Mr. Erik
- Tohir comes to your village and he
- brings an envelope, would you refuse or
- not? Well, that's the measure of an
- Independent Village. Suddenly, Mr. Erik
- Lir says," Okay, I'll bring you a
- bridge and build something. "We ask
- first," Sir, are you running for
- president? "" Yes, just refuse. "
- Because there must be a motive behind
- it. So that's what we call honesty in
- saying something. In other words, in
- Mr. Win's village, when the election
- year begins, we put up our flags high.
- We reject dawn raids by anyone. Now,
- that's the village that's considered
- okay, it's a village with common sense.
- Something like that. Because don't
- forget that all villages are currently
- being targeted by certain figures. I
- just mentioned one example figure, Mr.
- Erik Tohir, because that's what's in
- Medasa, Mr. Erik Tohir is busy
- everywhere. So all figures who want to
- be president must enter Mr. Min's
- village and at the village gate, these
- presidential candidates can see with
- their naked eyes a large billboard
- entitled We Reject the Dawn Attack.
- Well, that
- was Mr. Dwiinanto who gave an example,
- right? 90%of the people there will
- still choose Mr. Dwiinanto,
- right? Hopefully, this is an example.
- Yes, that's right, Mr. Rocki. When a
- village has developed independently,
- God willing, its people will be more
- independent in making decisions in
- their lives. not influenced by what,
- short-term, pragmatic materials. Okay,
- dear friends, the initial Stok aspires
- to be a proponent of ideas, concepts,
- and ideals to develop villages
- throughout Indonesia. This is probably
- the first episode where we invite and
- discuss one of the concepts of villages
- and also model villages. Perhaps in
- each of the next few episodes, we'll
- try to revisit village themes to echo
- our dreams, hopes, and aspirations to
- make villages the basis for the
- development of Indonesian civilization.
- That concludes tonight's Indonesia
- Stock. See you again next week at the
- same time and channel. Peace be upon
- you, warahmatullahi wabarakatuh.
