contoh

PROPOSAL

PENTAS SENI

TAHUN AJARAN 2009-2010

OSIS SMA BHINNEKA KARAWANG

PANITIA PENTAS SENI SMA BHINNEKA KARAWANG

TAHUN AJARAN 2009-2010

 

SEKRETARIAT : JL. Kertabumi NO. 42 Telp. (0267) 410984 Karawang 41311

PROPOSAL

A.    LATAR BELAKANG

Membentuk generasi pelajar yang lebih baik, kreatif dan inovatif  merupakan harapan yang ideal di lingkuangan sekoalh. Hal ini identik dengan kemampuan yang dimiliki oleh pelajar untuk pribadi yang kreatif.

Seorang pelajar identik dengan pola daya fitur dan cipta yang sehari-hari dilakukan. Untuk itu diperlukan pola kreatifitas yang dirancang untuk memotifasi belajar siswa. Sebagai aktualisasi kreatifitas siswa tersebut perlu adanya kombinasi belajar dengan diiringi semangat keterampilan yang dimiliki siswa tersebut.

Yang dulunya SMA Taman Pahlawan sekarawang telah berubah nama menjadi SMA Bhinneka Karawang sejak tahun 2002. SMA Bhinneka Karawang sesuai dengan masa senioritasynya telah cukup membarikan andil dalam mendukung upaya mempersiapkan sumber daya manusia (SDM) yang memenuhi kualifikasi terutama kebutuhan lokal. Sejak awal berdirinya sampai sekarang, terutama 3 tahun kebelakang SMA Bhinneka telah melakukan perubahan-perubahan signifikan pada aspek fisik maupun nonfisik sehingga SMA Bhinneka karawang sampai sekarang eksis sebagai salah satu SMA swasta yang menjadi menjadi pilihan bagi calon-calon siswa/i bar. Setiap tahunnya tidak kurang dari 300 siswa/i lulusan SMP mendaftar untuk mengikuti seleksi masuk ke SMA Bhinneka Karawang. Siswa SMA Bhinneka Karawang terdiri dari sejumlah siswa tersebut sebagian besar berasal dari Karawang di tambah dari daerah lain di Indonesia terutama pulau Jawa dan luar Jawa.

Dari dasar pemikiran di atas SMA Bhinneka Karawang bermaksud melenggarakan “Pentas Seni” untuk menjalin persaudraaan dan silaturahmi antara SMA Bhinneka Karawang dengan guru-guru yang telah membimbing mereka.

B.     TUJUAN

Kegiatan ini bertujuan :

o   Membentuk rasa percaya diri dengan penuh keberanian.

o   Mengajak pelajar untuk menciptakan semangat dan belajar.

o   Membawa pelajar ke dalam dunia kreatifitasnya khusunya dalam bidang seni.

o   Menjadikan sebuah ajang silaturahmi diantara sesama pelajar.

C.     WAKTU DAN TEMPAT

Kegiatan PENSI ini dilaksanakan pada :

Hari/tanggal                : Rabu, 23 Desember 2009

Waktu                         : 07.00 s/d Selesai

Tempat                        : Kampus SMA BHINNEKA KARAWANG

D.    SUSUNAN ACARA

-          Pukul 07.00 Pembukaan.

-          Pukul 08.00 s/d 08.30 sambutan.

-          Pukul 08.30 s/d 12.00 acara pokok pensi.

-          Pukul 12.00 s/d 13.00 istirahat.

-          Pukul 13.00 s/d 15.00 hiburan.

-          Pukul 15.00 penutupan.

E.     SUSUNAN KEPANITIAAN

-          Pelindung                                      : Ketua YAPINU

-          Penanggung jawab                        : Drs. Tri Tunggal

-          Koordinator kegiatan                    : Eli Chuherli

-          Ketua                                            : Amat Natriyanto

-          Sekertaris                                      : Asep Setiawan

-          Bendahara                                     : Novika, Mila

-          Korlap                                           : Teguh, Asep F

-          Seksi keamanan                             : Security

-          Seksi pubdekdok                          : Retno

-          Seksi kebersihan                            : Caraka

-          Seksi peralatan                              : Narmadi, Jalaludin, Irfan

-          Seksi humas                                  : Wawan, Gugun

-          Seksi Konsumsi                             : Fitri, Mega, Harum, Ayu

-          Seksi acara                                    : Tira, Miyanti, Novia

F.      ANGGARAN

Pemasukan :

-          Persiswa      15.000 x 300                         = Rp. 4.500.000

-          Sekolah                                                     = Rp. 1000.000

= Rp. 5.500.000

            Pengeluaran :

-          Sound + Alat Band                                   = Rp. 2.500.000

-          Panggung   6x4                                         = Rp. 800.000

-          Caraka    4 x 50.000                                  = Rp. 200.000

-          Tenda                                                        = Rp. 200.000

-          Kursi  300 x 1500                                     = Rp. 4500.00

-          Keamanan  4 x 50.000                              = Rp. 200.000

-          Konsumsi (Panitia + Bintang tamu)          = Rp. 700.000

-          Pubdekdok                                                = Rp. 400.000

-          Biaya tak terduga                                      = Rp. 50.000

Jumlah                                     = Rp. 5.500.000

 

G.    PENUTUP

      Demikian proposal ini, sebagai pedoman dalam penyelenggraan acara “Pentas Seni” SMA Bhinneka Karawang. Jika di kemudian hari terdapat kekeliruan dalam proposal ini, maka dapat ditinjau kembali.

      Wassalamualaikum wr.wb

                                                                                          Karawang,    Desember 2009

       

       Ketua                                                                                       Sekertaris

Amat Natriyanto                                                                        Asep Setiawan

Mengetahui

Kepala Sekolah                                                                           Wakasek Kesiswaan

Drs. Tri Tunggal                                                                                Eli Chuherli

NIP : 1957 1201 198203 1 007

                                                                       

DISCUSSION TEXT

The Problem of Evil

Summary: The argument from evil is one of the oldest, and most stubborn problems surrounding the notion of God: how can an all-good, all-powerful, and all-knowing God permit suffering in the world? Fyodor Dostoevsky highlights an array of evils that we might expect God to prevent, such as cruelty to animals and cruelty to children. Even if God punished the offenders, he suggests, this would not remove the problem: God should have prevented these acts of cruelty to begin with. John L. Mackie argues that belief in an all good and all powerful God is logically inconsistent with the fact of suffering in the world. Traditional solutions to the problem, he argues, such as the free will defense, fail. The only real solution is to deny God's goodness, or power, or his existence altogether. Against Mackie's position, William L. Rowe argues that the presence of suffering is not logically inconsistent with the existence of an all good and powerful God. The problem, according to Rowe, is that we can't assume that an omnipotent, wholly good being will prevent the occurrence of any evil whatever. That is, at least some evils seem justifiable, and this blocks the charge of logical inconsistency. John Hick offers a unique solution to the problem of evil: human creation is a developmental process during which time we evolve to eventually become a more perfect likeness of God. Suffering, then, is just part of the developmental process of creation.

identity and Survival

Summary: Are we deluded in thinking that we have some core self, a soul, spirit or mind, which stays the "same" throughout change? Hume and other skeptics think so. But the skeptical position runs up against some of our strongest intuitions, just as does determinism. Perhaps Hume simply confuses specific and numerical identity. Two things, A and B, are specifically identical if they have all or almost all the same traits. In that sense, I am clearly not identical with myself as I was ten years ago. My body has changed drastically. My "mind" has changed a lot too. My opinions have changed and so have some of my mental habits. But in the numerical sense of identity A and B are identical if they are the same thing, however many changes that thing has undergone. There is one Niagara Falls; although it keeps changing, it is still Niagara Falls and not some numerically distinct waterfall. Although the notion of numerical identity is not without problems, it does not have the problems that specific identity has. Or perhaps Hume and other skeptics assume that if there is going to be personal identity through time, it will have to be rooted in mental life, rather than physical life. Yet bodily criteria might suffice for personal identity. My body is numerically the same as it was ten years ago. No other body has taken over. In any case, it is not obvious what sense there is in the notion that my identity persists through death. Perhaps the notion that it does sits better with the idea that identity is a bodily matter, than with the idea that it is a mental or "soul" matter.

20th Century views on Mind and Body

Summary: The tone for much discussion, over the last 400 years, of the nature of mind and body was certainly set by Descartes. Cartesian dualism postulated an apparently unbridgeable gap between minds and bodies which drove some thinkers to materialism, others to idealism. 20^th century thinkers have developed sophisticated versions of materialism, aided by recent discoveries about the nervous systems and the brain. Some 20^th century materialists have argued that mental states are identical with states of the brain, or reducible to them, in a way analogous to the way clouds are "reducible" to water droplets, or nations to individual citizens. Others have argued for the possibility of eliminating all references to thoughts and other mental notions in a completed account of the brain. Yet other thinkers have thought that Descartes was conceptually confused. One of the most powerful accounts of mental states and acts developed in recent years is functionalism. Perhaps such mental "things" as thoughts, or fears, or beliefs, are nothing more than names for the way in which certain purely physical things function. Functionalism is compatible with materialism, though it does not entail it in the way that identity theory or eliminative materialism does.

The Social Construction of Knowledge

Summary: Few things are more obvious then the fact that some knowledge claims are the result of prejudice, an "agenda" of some sort, or a limited perspective. But in recent years some thinkers have argued that all knowledge claims, or most of them, are infected by such factors. They point out that the very language that we use to articulate our thought may be infected by bias. If they are right then it may be a short step to skepticism, the denial that we can have knowledge at all, or, at least, know that we have it. The view in question is "social constructionism," a view that typically stresses the operation of non-rational factors in the "construction" of knowledge. One has only to think a little about how ones beliefs may be affected by ones race, gender, economic status, or by individual vices, such as greed or the desire for prestige, to realize how even socially approved claims to knowledge may be unjustified. Code for example tries to show how gender can influence our beliefs about how best to acquire knowledge. Kuhn argues that even in the "hard" sciences social factors, such as peer approval, or community-approved ways of seeing the world, affect notions of what constitutes scientific knowledge. On the other hand the findings of the hard sciences, or even such moral beliefs as that it is wrong to torture people for fun, certainly seem to many people to be objectively true. Such beliefs may in fact be arrived at by processes that deliberately screen for prejudice and other irrational factors, as Sokal has argued.

Reason and Moral Judgments

Summary: Like the issue of selflessness, the question of the role of reason in morality has to do with the source of moral assessments within human thought. One extreme position is that morality involves our emotions, with no role for reason. A contrasting position, equally extreme, is that morality is purely a matter of rational judgment, with no role for emotions. Hume represents the first view and argues that moral assessments are nothing but emotional reactions. His view is represented in the statement that "ought cannot be derived from is" - that is, statements of fact can never lead to moral assessments. Contrary to Hume, Searle argues that if we begin with statements of institutional facts - facts about social rules and expectations - we can indeed arrive at statements of obligation. Following Hume, Ayer holds that moral assessments are emotional and not rational judgments. Ayer argues more particularly that moral judgments express feelings (emotivism) and are used to recommend that others adopt our attitudes (prescriptivism). Baier takes the reverse side of the dispute and argues that moral assessments are not emotional reactions but instead involve surveying the relevant facts and weighing those facts in order to arrive at the best reasons for acting one way rather than another.

. Sources of Political Authority

Summary: During the 17^th century, philosophers formulated several theories of political authority, which have impacted views of the subject down to present times. According to Pufendorf, moral duty and political authority are both grounded in natural law. The main principle of natural law, as authored and mandated by God, is that we should be sociable. We construct civil governments as a means of having a suitable environment in which we can follow natural law. Hobbes defended social contract theory, which is the view that, to secure our survival, we mutually agree to set aside our hostilities and establish a government to assure that we abide by our agreements. Without this agreement, we will be in a constant state of war, each of us selfishly battling it out in competition for a limited supply of necessities. For Hobbes, the transition from a state of war to a state of peace is facilitated by following laws of nature. The three most important laws are, first, to seek peace as a means of self-preservation, second, to mutually divest ourselves of hostile rights, and, third, to keep the agreements that we make. Locke defended a view of natural rights: God has invested all people with fundamental rights to life, health, liberty and possessions. We retain our right to life unless we forfeit it by violating the rights of others. We create private property when we mix our labor with an object held in common. We form larger communities for the benefit of mutual protection, but in exchange for this we give up some of our liberty.

Alternatif Arsitektur RT/RW Net

KOMPAS beberapa waktu lalu tentang RT/RW net tampaknya cukup membuat gempar dunia persilatan Internet. Pola fikir konvensional, bahwa Internet hanya berupa ISP & WARNET menjadi terusik. Tidak pernah terpikir sebelumnya bahwa sebuah kompleks perumahan, sebuah kompleks perkantoran dll dapat dihubungan satu sama lain & men-share akses Internet yang sama.

Pola pembiayaannya sederhana, tetangga kita ikut menshare biaya akses ke Internet yang kita sewa 24 jam. Jadi misalnya, untuk akses ke Internet kita menyewa leased line Telkom 64Kbps seharga Rp. 4 juta / bulan, maka jika ada 20 tetangga yang ikut menggunakan akses tersebut; biaya per tetangga menjadi sekitar Rp. 200.000 / bulan untuk akses Internet 24 jam / hari. Sangat murah di bandingkan dengan biaya pulsa telkom yang biasanya kita keluarkan untuk Internet.

Tulisan singkat ini akan membahas sebuah alternatif arsitektur RT/RW-net yang sudah di operasikan sendiri oleh penulis di rumah. Topologi jaringan yang dibangun tampak seperti pada gambar.

Secara umum sebetulnya teknologi yang digunakan tidak berbeda dengan teknologi WARNET biasa. Ada tiga (3) komponen utama yang digunakan untuk membangun sebuah RT/RW-net, yaitu:

• Sambungan ke Internet (biasa kita menginginkan akses 24 jam)
• Gateway yang beroperasi 24 jam.
• Hub LAN untuk menyambungkan semua komputer workstation (termasuk PC tetangga).

Asumsi yang di kembangkan di sini adalah sambungan ini digunakan untuk keperluan rumahan menggunakan peralatan PC seadanya. Tentunya infrastruktur ini akan dapat berubah drastis jika digunakan untuk keperluan kantor yang membutuhkan reliabilitas yang jauh lebih baik.

Sambungan ke Internet

Secara umum kita di Indonesia mempunyai dua (2) alternatif untuk sambungan 24 jam ke Internet, yaitu:

• Leased Line Telkom. Pada kecepatan 64Kbps, komponen biaya yang harus di keluarkan biasanya sekitar Rp. 4 juta untuk telkom & Rp. 4 juta lagi untuk ISP. Jadi total biaya operasional Rp. 8 juta / bulan. Biasanya modem yang dibutuhkan di siapkan oleh operator. Sialnya modem 64Kbps ini biasanya membutuhkan sambungan V.35 (bukan RS.323) seperti yang ada di PC, jadi kita perlu menyiapkan minimal Cisco Router kelas 1600-an yang harganya Rp. 4 juta-an.

• Wireless LAN (WLAN) 1-11Mbps di 2.4GHz (atau 5.8GHz). Solusi ini jauh lebih murah daripada Telkom. Saya pribadi sangat menyarankan penggunaan peralatan ini daripada menggunakan Telkom. Peralatan wireless di 2.4GHz lengkap & baru berupa card, kabel coax & antenna di akhir tahun 2001 berkisar sekitar Rp. 4 juta. Sekedar gambaran di pertengahan tahun 2001, peralatan yang sama berkisar sekitar Rp. 7 juta-an. Biaya ke telkom tidak ada sama sekali, tinggal yang sisa biaya ke ISP. Sangat tergantung ISP & konfigurasi jaringan yang ada, bisa berkisar antara Rp. 330.000 s/d 4 juta / bulan. Saya pribadi menggunakan sambungan yang Rp. 330.000 / bulan. Teknik instalasi card WLAN perlu dipelajari & sebetulnya cukup mudah jika menggunakan Windows.

PC Gateway

PC gateway adalah sebuah PC yang 24 jam / hari bertindak sebagai perantara dari LAN di belakangnya ke Internet. Berbagai fungsi proxy di jalankan oleh PC gateway tersebut. Saya menggunakan PC Pentium II 166MHz 64Mbyte RAM sebagai gateway ke Internet yang di operasikan 24 jam ke Internet.

Jika anda menggunakan Windows, paket software minimal yang perlu di install adalah:

• Software driver WLAN
• Card WLAN
• Card ethernet ke LAN RT/RW-net.
• Software Wingate / Winroute untuk proxy
• Software Mdaemon untuk mail server.

Jika anda menggunakan Linux (saya menggunakan Linux Mandrake 8.0), paket software minimal yang perlu di install adalah:

• Software driver WLAN
• Card WLAN
• Card ethernet ke LAN RT/RW-net.
• Software Squid atau iptables untuk proxy server.
• Software postfix, fetchmail, imap untuk mail sever.

Khusus untuk konfigurasi Linux, kita dapat mengembangkan konfigurasi yang jauh lebih kompleks daripada Windows. Misalnya:

• Menginstalasi MRTG & SNMP untuk melakukan monitoring kondisi jaringan.
• Menginstalasi Firewall.
• Menginstalasi postsentry yang merupakan software intrusion detection.
• Dll. semua software yang dibutuhkan biasanya sudah tersedia di CD Mandrake 8.0.

LAN Hub & Sambungan Ke Tetangga

Seperti hal-nya WARNET, akses ke Internet di share menggunakan konfigurasi LAN melalui peralatan Hub. Hanya saja kabel LAN yang digunakan tidak di batasi hanya sebatas ruangan WARNET, tapi di buat menembus tembok rumah atau menyebrangi menuju ke rumah tetangga. Kabel UTP dapat digunakan untuk jarak sekitar 100 meteran, untuk jarak yang lebih jauh (s/d 300 meter-an) sebaiknya menggunakan kabel coax RG8.

Saya sendiri di rumah menggunakan Hub 10Mbps bekas yang bisa diperoleh di pasaran seharga Rp. 25-75.000 / buah. Kecepatan LAN 10Mbps sudah cukup untuk keperluan Internet yang kecepatannya biasanya lebih rendah dari 1Mbps.