The diversity of Indonesian people can be a problem when they do not have a sense of brotherhood based on the diversity of religion, culture, language and ethnic groups. Understanding diversity is known by young people through various media outlets. This study aims to understand the level of the knowledge of youths concerning the values of pluralism and multiculturalism. This study also intends to find out whether social media influence the knowledge and their understanding of pluralism and multiculturalism. However, the demographic bonus could be a burden for the countries involved, particularly when the generation lacks competitiveness. This can even cause the disintegration of this nation. This study was a quantitative research study conducted using the survey method. The respondents consisted of 400 young people in high school or the equivalent. The study was conducted in three cities in East Java, namely Surabaya, Pasuruan, and Kediri. The samples were taken using the multi-stage cluster random sampling method. The data was obtained through structured questionnaires and processed using SPPS for Windows 16. The results can be explained as follows; even though more than fifty percent of the youths in this study claimed to have never heard or known of the term “pluralism” and “multiculturalism”, their level of comprehension of pluralism and multiculturalism values was good enough. This was influenced by the information that they got through social media. The values that are understood more by the youths through social media in this study tend to be more orientated to pluralism values than multiculturalism. The most understood pluralism values are plurality and diversity. This is in line with their assessment of the role and quality of the information available on social media, which tends to contain pluralism values rather than multiculturalism values.

This study examines the role of women in the utilization and management of the Family Hope Program fund and describes the process of gender relations constructed in beneficiary families in Surabaya. This qualitative study has two objectives, namely: (1) identifying the role of women in the utilization and management of Family Hope Program funds in Surabaya; and (2) describing the process of gender relations constructed in the beneficiary families. The results indicate that the role of women in managing Family Hope Program funds in Surabaya remains stagnant. Women benefiting from the fund plays a dual role of working in formal and informal sectors and carrying out domestic functions such as caring for babies, cooking, and the likes. These women do not carry out the role in managing the Family Hope Program fund as they are supposed to, such as managing finances and planning needs and spending. This indicates that men still dominate the role of determining the amount of allocation, whereas women are only executors. In addition, the Family Hope Program still cannot restructure the existing gender relations among the people of Surabaya. The program also does not change the pattern of gender relations in decision making in the household. This can be seen from family planning participation. Women benefiting from the fund are reluctant to use family planning contraception due to the husband’s prohibition.

The usage of the internet as a tool to spread terrorism is widely viewed as one of the most important security issues today. Through the internet, it is believed that propaganda and radicalism could easily spread, particularly to young people. This is because young people, regarded as digital native have higher proficiency in digital literacy and capability. This paper will discuss the counterterrorism strategy to prevent young people from embracing terrorism. Then, it will examine the correlation between digital skills and the vulnerability regarding radicalism that comes with the affordances of the Internet. This paper found that contrary to the popular expectations, youth have limited digital skills and have low coping capacities to combat online radicalism. Digital literacy from the older generation is crucially needed to guide them in dealing with this issue.

As a manifestation of functionalism, free education becomes a way to eradicate economic disparity by opening access to school for all people. This method is standard in many developing countries as it could foster development. However, the most fundamental problem of this disparity, oppression, and class domination are understudied. To make things worse, studies that do discuss these topics suffer from class bias conceptualization of free education. Therefore, this study aims to demonstrate how free education takes part in a capitalistic society as a superstructure through the correspondence thesis. Subsequently, this study identifies essential elements in (capitalistic) free education. Phenomenological-based qualitative method is used to describe experiences of 21 informants in Selamat Pagi Indonesia (SPI) Senior High School. Data gathered from observation, interview, and secondary sources, and then analyzed phenomenologically. We found that free education, instead of bringing people to equality and freedom from disparity, entraps students deep into modern capitalism through 1) normalization to serve, and 2) giving up power to the capitalist. This condition would benefit many corporations from taking part in aiding the school foundation and perpetuate the domination of the bourgeoisie over the working class. Thus, this study suggests that the capitalistic feature of free education is disrupting its conventional conceptualization.

Telah diperika dan divalidasi dengan baik, dan sampai pernyataan ini dibuat seba8ai karya ilmiah orltinal I ,,{/Jr, sehingga kaml turut bertanggung iawab bahwa karya ilmiah tersebut telah memenuhi syarat kaidah ilmiah, norma akademik, dan norma hukum, sesuai dengan Peraturan Menteri Pendidikan Nasional Nomor 17 Tahun 2010 tanggal 16 Agustus 2010 tentang Pencegahan dan Pananggulangan Plagiat di Perguruan Tinggi. Namun demikian, apabila di kemudian hari ternyata terbukti bahwa karya ilmiah tersebut merupakan karya llmiah Plagiat, maka akan menjadi tanggung jawab mutlak penulis tersebut di atas, baik secara perdata maupun pidana. Demikian surat pemyataan ini saya buat untuk diper8unakan sebaSaimana mestinfa Surabaya, 2l 2020