ali amin's site

Lessons from Aceh Terrorist De-Radicalization

2010-05-20T02:04:00.000-07:00

by Steven R. Corman
The Consortium for Strategic Communication has released a new white paper by Mark Woodward, Ali Amin, and Inayah Rohmaniyah entitled Lessons from Aceh Terrorist De-Radicalization. The full white paper can be downloaded here.

The executive summary is as follows:
Although the International Crisis Group’s reports on radicalism in Indonesia are extremely detailed and well informed, their recommendations tend to be short-term solutions aimed at preventing terrorist acts in the near term. This report argues the value of a longer term approach to both prevent radicalization as well as to rehabilitate jihadis who have been identified and arrested. Although the “soft” approach to imprisoning arrested jihadis is more successful than harsher approaches, this approach still has counterproductive shortfalls, such as allowing unrepentant radicals the opportunity to preach to inmates and guards. Allowing ustad and imam with similar theological backgrounds but without sympathies for terrorism would be an effective way to counter radicalism in prisons as it would not represent a major shift in theological views of terrorists but rather in how they act with respect to terrorism.

This report also shows that although there appear to be three different groups that have emerged from Jemaah Islamiyah, their goals remain the same and they differ only with regard to which tactics to employ. Thus, disengagement efforts aimed at shifting perceptions of operational or tactical matters may be more effective than attempts at de-radicalization that require the transformation of worldviews and identities. However further research is needed on the cognitive restructuring processes involved in these kinds of transformations.

Police Power, Soft Power and Extremist Sub-culture in Indonesia

2010-05-20T01:57:00.000-07:00

Police Power, Soft Power and Extremist Sub-culture in Indonesia
by Mark Woodward, Ali Amin and Inayah Rohmaniyah*

In recent months, Indonesian security forces, including the US-trained Detachment 88, have proven to be increasingly effective in locating, capturing or killing suspected terrorists. But police power alone will never defeat a deeply entrenched extremist sub-culture. Soft power is a crucial component as well, perhaps even more important than enforcement.

The deaths of Noordin Top on September 17, 2009 and Dulmatin on March 9 of this year, raids on a training camp in Aceh on February 23rd, and continuing operations in that province are examples of the Indonesian authorities increasing operational capabilities. Reuters described Dulmatin’s death as a “fresh blow to Indonesian militants.” Western media reports have focused largely on his role in the 2002 Bali bombings and have suggested that his death may have crippled Jemaah Islamiyah (JI) and other Indonesian militant groups because of the entirely unsubstantiated claim that he was the sole remaining operative with the skill to construct large bombs.
It is undoubtedly true that militant groups have suffered significant losses over the past few months. But it is also true that “decapitating” militant organizations and breaking up training centers will not solve the problem of Islamist violence in Indonesia or elsewhere. Some terrorism experts have expressed concern that the existence of the Aceh camp is a sign that radical Islamists are regrouping and that evidence points to the continued existence of Indonesian and trans-national networks providing weapons, funding and ideological-religious support.

These concerns are probably well founded. At the same time they are myopic and rooted in the naive assumption that “taking out” critical nodes in radical networks will resolve the problem of extremist political violence. Sidney Jones of the International Crisis Group, who is the foremost authority on Indonesian Islamist militant groups, has warned against over estimating the significance of Dulmatin’s death. She is almost certainly correct.

Almost every time a leading terrorist operative is killed or captured the media, government officials and some terrorism experts proclaim that the movement has been crippled or its capacity to conduct operations diminished. This has not proven to be the case. Despite the apprehension or killing of several leaders, Indonesian extremists have proven to be remarkably resilient. The source of this resilience is not international links or financing. It is that fact that JI, Negara Islam Indonesia (NII) and other extremist groups have very small, but highly dedicated and well organized support bases.

Most of these supporters have never engaged in terrorist or other criminal activities. They live seemingly normal lives and include people who are everything from farmers and petty traders to business executives. Even if they could be indentified, only a government that aggressively pursued repressive security measures unacceptable in a democratic society such as Indonesia could detain them. NII and other extremist groups also have centralized leadership structures that make replacing “fallen comrades” relatively easy. They are based on bureaucratic not charismatic authority.

The cell structure of Indonesian militant organizations isolates both the leadership and rank and file members. Structurally it is similar to the segmentary lineage systems well known to anthropologists and multilevel marketing schemes. Typically rank and file and mid-level militants know only members of their own groups and their immediate superiors. They also swear oaths of eternal loyalty and obedience. The structure of these networks is such that not even high-ranking leaders are not fully aware of their size or structure.

Some Indonesian extremist organizations are of relatively recent origin and have ideological ties to Middle Eastern Jihadi organizations including al-Qaeda. Others, especially NII, have deep historical roots. The fact that some Indonesian groups appropriate the name al-Qaeda and a handful of leaders may have once met with bin Laden or his associates does not imply anything like a centralized command and control system or that Indonesian and other Southeast Asian organizations are “al-Qaeda franchises.”

Indonesian extremist groups have received funds from Middle Eastern extremists. The Saudi government spends a lot of money in efforts to promote an exclusivist, intolerant version of Islam that contributes to the development of extremist sub-cultures. There is a shared perception that Muslims the world over face a common threat from an aggressive Western alliance. Many non-violent and even entirely non-political groups and individuals share this view.

NII is the largest underground Islamic extremist movement in Indonesia. It is the grandfather of JI and the “splinter groups” led by Noordin Top and Dulmatin. There are probably others of which authorities are not yet aware. NII has always been a nationalist Islamic movement concerned only tangentially with affairs outside Indonesia.

Kartosuwirjo and other Islamic leaders who rejected the secular orientation of mainstream Indonesian nationalism founded NII in the 1940s. Their goal was the establishment an Islamic state based on Shari’ah. During the Indonesian Revolution (1945-1949), NII rejected negotiations with the Dutch and the Indonesian Republic. It proclaimed an Islamic state (Darul Islam; DI) on August 7, 1949. The movement was instrumental in fomenting ethic and Islamic separatist movements in the 1950s and early 1960s. In the mid 1950s it controlled much of West Java, South Sulawesi and Aceh. Indonesian forces broke its military strength after the declaration of martial law in 1957. The movement went underground and has persisted for generations.
A 2005 report by the International Crisis Group stated that:
Every time the older generation seems on the verge of passing into irrelevance, a new generation of young militants, inspired by DI’s history and the mystique of an Islamic state, emerges to give the movement a new lease on life. If the pattern outlined in this report holds, Indonesia will not be able to eradicate JI or its jihadist partners, even if it arrests every member of the central command but, with more attention to a few key measures, it ought to be able to contain them.
The measures ICG suggested included the resolution of ethnic conflict, better control of the arms trade, improved law enforcement capability and recognition that prison terms do not lessen the commitment of DI militants. The fact that all but one of the Bali Bombers was completely unrepentant even facing execution supports this view. The Indonesian government might well have spared their lives had they expressed remorse and regret for their actions. They preferred death and martyrdom.
The Indonesian government has had a fair measure of success in attaining the first three objectives. The fact that the US-trained counter-terrorism unit Detachment 88 seems to be inclined to kill – rather than capture – terrorist suspects may indicate that they are taking this last recommendation seriously. Some Indonesian human rights advocates are concerned that the police are now taking the law into their own hands, killing suspects who should be and could be captured and brought to trial. Some understand this as resurgence of the brutal and oppressive policies of the military regime of former President Suharto (1965-1998).

Despite these measures, NII, JI and other militant groups have not vanished. It is naive to expect that Dulmatin’s death will diminish their conviction and capacity. There may be no further incidents for a year – or five – but there is no reason to believe that they will not strike again where and when they feel ready. The suggestion that eliminating one or even a group of key figures can cripple the movement is wishful thinking.

So is the idea that neutralizing one explosives expert seriously diminishes the operational capacity of militant groups. Hundreds if not thousands of Indonesians were trained in the use of weapons ranging form small arms and improvised explosive devises to surface-to-air missiles and heavy artillery in Afghanistan and Pakistan during the war against Soviet occupation forces. While they have not had the opportunity to use sophisticated weaponry on the home front, knowledge of simpler but no less deadly technologies has been passed on to younger generations in camps such as the one recently discovered in Aceh.

These operations do not require extensive foreign or domestic funding. Indonesian government sources state that the Aceh camp had a funding stream of approximately $50,000 (US). It was a remarkably cost effective operation. Firearms are difficult to obtain in Indonesia, but the Philippines is awash with them, many stolen or purchased illegally from the armed forces. The Philippine-Indonesia boundary is porous and unsealable because it is open seas.

Religious Extremism or Culture of Radicalism?
Hendropriyono (many Indonesians have only one name), the former chief of Badan Intelijen Negara (BIN; the Indonesian state intelligence agency) recently stated that:
Terrorism is analogous to the stem and the leaves while the fundamentalism is the root, which should be removed.
Former militants we have spoken with over the past several months share this view. They often say that if the authorities capture or kill one terrorist anywhere from three to a hundred will take his place.

Hendropriyono’s statement that the government should act against fundamentalism and “inflammatory sermons” is more problematic because these concepts are extremely difficult to define in ways that do not infringe on freedom of speech and religion. Political violence cannot be unambiguously linked with any theological position. His suggestion that people who hate people of other religions is the root of the terrorist problem is equally naive because Islamist militants are as concerned with other professed Muslims as they are with people of other faiths.

JI is linked to the extremist Salafi understandings of Islam characteristic of most other contemporary Sunni Islamist groups; NII is not and never has been. Its goal is the establishment of an Islamic state, not the promotion of a particular theological agenda. Some leaders and supporters of the movement do hold religious views similar to those of Saudi Wahhabis. Others have more traditional views and engage in religious practices including pilgrimage to holy graves that many contemporary Islamist and other Indonesian Muslim organizations, including the modernist Muhammadiyah, that are not linked to violence in any way, consider to be “unbelief.”
The defining characteristics of the ideologies of NII, Majlis Mujahidin Indonesia and other extremist groups are commitment to the idea of the Islamic State. They denounce those who do not share this commitment as kafir (unbelievers) and regard the taking of their blood and property as halal (permissible). This is a critical point because there is an increasing tendency in Indonesia and elsewhere to link Muslim political violence to Wahhabi understandings of monotheism and ritual practice. As is stated in a previous posting, this is a serious and potentially dangerous mistake. NII’s position is that Muslims who embrace the teachings of al-Wahab on religious matters, but who reject jihad and accept the legitimacy of the Indonesian state, are also kafir.

While political violence cannot be linked directly to a single variant of Islam, there is what can be called a subculture of extremism. It defining characteristics are principled opposition to secularism and the secular state along with the belief that violent jihad is a legitimate form of political action. This is often coupled with belief that only those who share these views are truly Muslims and stand for the glorification of martyrdom. This subculture is now several generations old.
Militant groups are usually endogamous. That is, young members are only allowed to marry others committed to the cause or at least to “bring in” their spouses. Marriages are often arranged without the knowledge or consent of young couples’ families. These practices build in-group cohesion at the cost of cutting family ties that are of central importance in Indonesian societies. Children from NII and other militant families are raised with the belief that they are different from others and quickly learn to be suspicious of political and religious authorities. Many are sent to camps for “basic training” and formally initiated into extremist organizations as adolescents.

Others are recruited in secular secondary schools, colleges and universities or in local mosques, including campus mosques at secular universities, and undergo similar training and indoctrination, with or without a para-military component. Some recruits live double lives, keeping their membership in extremist associations secret even from close friends and family members. It is not possible to say how large this subculture of extremism is. Most members of these communities are not currently engaged in terrorist activities. They are, however, a pool from which violent activists can be readily recruited.

Dulmatin’s funeral provides insight into the characteristics if not the extent of this culture of radicalism. Dulmatin was buried in his native village of Loning in Central Java on March 12. Several hundred mourners had gathered, not only from his home town, but from as far away as Bayuwangi in East Java and Banten in the west, both hundreds of miles away. Some came as soon as they learned of Dulmatin’s death. His supporters, including Islamist cleric Abu Bakar Ba’asyir, maintain that he is a martyr not a “terrorist.”

Ba’asyir is generally considered to be the spiritual leader of JI. In his sermons he denounces Indonesian leaders and most other Indonesian Muslims as kafir. In a sermon delivered in a Yogyakarta mosque during Ramadan last year, he stated that more than 90 percent of the Indonesians who call themselves Muslims actually are not. He calls for jihad against the United States and its western allies but publicly rejects violence in Indonesia, always referring to it as “mistaken” or “misguided.”
In a statement reminiscent of his eulogies for the Bali Bombers executed last year, Ba’asyir stated that Dulmatin was a martyr who had died in the struggle for Islam, but that he may have erred by conducting violent operations inside Indonesia. As proof of Dulmatin’s martyrdom Ba’asyir stated that at the time of his burial Dulmatin looked as if he was still alive, his body smelled sweet and blood continued to flow in his veins. Rumors spread throughout the country that as he was carried to his grave the words “Allah Akbar” (God is Great) appeared in the sky, confirming the chants of the mourners. A banner erected in front of his family home stated that he was not a terrorist but a mujahid (freedom fighter).

Counter-Exclusivism as Counter-Extremism
Indonesia’s security forces have proven that they are capable of locating, killing or capturing known terrorists. This alone will not bring an end to Islamist political violence. Given the fact that there is a well established and well organized subculture of violent extremism it is to reasonable to conclude that there are no quick fixes. This does not mean that the country must or should resign itself to the institutionalization of violence of the type that has occurred in India and Pakistan, where Muslim on Muslim, Hindu on Muslim, Hindu on Christian and Muslim on Hindu violence have become almost politics as normal.

There are at least three factors that can lead to the diminution of violence:
Islamic Education. The more people know about Islam, the less attractive they find extremist ideologies. Extremists rely on simplistic religious ‘proofs’ for their political positions. Muslims with more than rudimentary understanding of the Qur’an and Hadith (traditions concerning the Prophet Muhammad and his companions) recognize the simplicity and banality of these ‘proofs.’ This is not conjecture; former NII recruiters have told us that people with little religious education are the easiest targets and those from pesantren (traditional Islamic boarding schools) the most difficult.

War Weariness. Violent Islamist ideologies offer the promise of “victory or martyrdom.” Indonesian Islamists have engaged in what they think of as jihad for nearly seventy years. They are no closer to victory than they were in the 1940s and much further than they were at the height of their power in the mid-1950s. Some have come to see the Islamic State as a lost cause and have turned to peaceful strategies to bring about political and religious change. Aceh, in North Sumatra, was once a rallying point because the Acehnese waged jihad against first the Dutch, then the Japanese and finally the Indonesian government for more than a century. The Acehnese provided a heroic example for others in much the same way that the Palestinians do on a global scale. Aceh now shows that there is an alternative to violent struggle and that peace and reconciliation are possible. A 2005 peace accord between Gerakan Aceh Merdeka (GAM; the Acehnese independence movement) and the Indonesian government granted the province a high level of self-government. In return, the Acehnese stopped the jihad. Today, peace has returned to the province for the first time in a century. When you travel to Aceh, people speak of two things: their sorrow about loved ones lost in the 2004 Tsunami and how overjoyed they are to be able to do simple things such as going out to dinner or to a coffee shop or to a fruit market in the evening. Those things were not possible during the long years of war. This is not to say that all is well in Aceh. In a rush to establish its Islamic credentials and assert its independence the provincial government has implemented draconian Shari’ah legislation that negatively impacts women. The equation of Islam with gender-based discrimination is an alarming tendency not only in Indonesia but in other regions of Indonesia and neighboring Malaysia that have used the concept of local autonomy to promote Islamic identity.
Takfiraphobia. Takfir is the practice of declaring professed Muslims to be kafir. It is a common element in Islamist ideologies. In the abstract it is not difficult to refer to people with whom one strong disagrees as kafir, especially if they are geographically and socially distant. It is an entirely different matter to accept the fact that your relatives and friends are kafir who are going to hell. This is one of the things that violent Islamist organizations demand of recruits. It is very hard to accept the fact that your mother is going to hell, if you believe in it – and most Indonesians do. This limits the ability of extremist groups to recruit new members. Takfiri rhetoric may strengthen solidarity and collective identity in instances where there are clearly discernable lines of conflict. This is not the case in contemporary Indonesia.

The Case for Soft Power
No reasonable person would deny that it is necessary to use police power to combat violent extremists who believe that they have religious obligations to kill other people. Police power is a necessary but not sufficient component of an ongoing effort to counter violent extremists. But as long as they are ideologically and socially intact and are able to reproduce themselves, these networks will endure. In Indonesia, some have endured for generations.

The use of police power confronts extremists where, culturally and ideologically speaking, they are least vulnerable. Jihad and martyrdom are among the key organizing principles of the extremist sub-culture. Dead extremists become heroes and martyrs for surviving members. It is entirely possible that Dulmatin and other JI fighters who have been killed or executed are more influential dead than they were alive. This is certainly true of the Bali Bombers who were unknown to most Indonesians prior to the 2002 attacks but whose funerals attracted sympathetic media coverage despite the horrendous nature of their crimes. They are now the posthumous authors of best sellers that can be found in bookstores throughout Indonesia.
Building strategies rooted in Islamic education, and concepts such as war weariness and takfiraphobia has an important role to play in the struggle against extremism. Such efforts strike extremists where they are sociologically, psychologically and theologically most vulnerable. Properly implemented, they can expose the banality of Islamist theologies, offer hope of life without fear and escape from the psychic trauma of imagining loved ones enduring the torments of hell.
____________________________
* Mark Woodward is Associate Professor of Religious Studies at Arizona State University. Ali Amin is Academic Director at the Center for Religious and Cross-cultural Studies at Gadjah Mada University, Yogyakarta Indonesia. Inayah Rohmaniyah is Senior Lecturer of Tafsir and Hadith at Sunan Kalijaga State Islamic University, Yogyakarta Indonesia.

Related posts:
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Bombing Reactions by Indonesian Groups are Telling by Mark Woodward On 17 July 17 2009, Indonesia and...
Recent Developments in Indonesia’s Anti-Terrorism Efforts by Chris Lundry In the aftermath of the 17 July...
Politics and Women’s Headwear in Indonesia by Chris Lundry Before last week’s bombings, Indonesia, the world’s...

2010-05-18T02:24:00.000-07:00

Demi "Kyai Dahlan", Malioboro Dipindah Ke Kebun Raya Bogor

2010-05-18T02:19:00.000-07:00

Demi "Kyai Dahlan", Malioboro Dipindah Ke Kebun Raya Bogor
arif nur kholis
Senin, 17 Mei 2010

Yogyakarta – Produksi Film Sang Pencerah yang mengkisahkan masa muda pendiri Persyarikatan Muhammadiyah, Kyai Haji Ahmad Dahlan, tanggal 22 Mei 2010 ini memasuki pengambilan gambar. Kota Yogyakarta seabad yang lalu akan dihadirkan oleh Hanung Bramantyo bersama timnya dari MVP Pictures dengan berbagai cara, dari membuat parit dan menanam pohon beringin imitasi di depan Masjid Besar Kauman, “memindah” Malioboro ke kebun raya Bogor, hingga memindah Stasiun Tugu ke Stasiun Ambarawa.

Dalam acara syukuran mulainya proses pengambilan gambar di Kantor PP Muhammadiyah, Jl Cik Di TIro Yogyakarta, Ahad (16/05/20100 yang lalu, Hanung Bramantyo memaparkan berbagai upaya yang harus dilakukannya. Pembuatan parit selebar enam meter dan penanaman pohon beringin imitasi di depan Masjid Gedhe Kauman adalah karena begitulah kondisi Masjid Kraton Yogyakarta itu seratus tahun yang lalu. Di masjid inilah bagaimana upaya Ahmad Dahlan muda membawa pencerahan faham keagamaan yang kemudian melahirkan organisasi Islam modern, Persyarikatan Muhammadiyah.

Upaya menghadirkan kawasan Malioboro Yogyakarta di tahun 1900-an dilakukan dengan membuat tiruan Malioboro di Kebun Raya Bogor. “ Waktu itu Malioboro tidak seperti sekarang yang penuh toko, dahulu di kanan kirinya banyak pohon asem “ terang Hanung . Tiruan Tugu yang menjadi ciri Kota Yogyakarta juga akan dibuat di kebun raya bogor.

Hanung mengakui bahwa dalam proses pembuatan scenario film ini dia bersama timnya mengalami kesulitan, khususnya mencari referensi kehidupan Kyai Dahlan sebelum berdirinya Muhammadiyah di tahun 1912. “Bagaimana kehidupan di rumah, bagaimana kehidupan denga istrinya Nyi Walidah sulit dicari referensinya” terangnya. Pembuatan skenarionyapun hingga sekarang telah melalui revisi sebanyak dua belas kali.

Triler di Pembukaan Muktamar

Sementara itu, Aris Muda Irawan dari MVP Pictures yang memproduseri film ini menyatakan bahwa pada acara Muktamar Muhammadiyah Satu Abad tanggal 3-8 Juli 2010 ini triler film berdurasi 10 menit sudah siap diputar pada acara Pembukaan. Seebnarnya, rencana semula Film ini siap pada saat Muktamar, namun karena lamanya proses riset dan kendala teknis menghadirkan Yogyakarta seabad yang lalu tersebut, pemutaran film ini direncanakan pada liburan Idul Fitri tahun 2010 ini.

Hanung dalam kesempatan diskusi dengan PP Muhammadiyah menjelang acara Syukuran sempat menyatakan harapannya film ini mendapat sambutan hangat dari Warga Muhammadiyah. Menurutnya film yang memakan biaya 12 Milyar ini akan kembali modal bila ditonton minimal oleh 2 juta penonton.

Dalam kesempatan itu Ketua Umum PP Muhammadiyah, Prof. Dr. Din Syamsuddin menyatakan dukungannya, dan menghimbau kepada warga Muhammadiyah untuk mendoakan agar proses pembuatan Film ini berjalan lancer. “Dan yang tidak kalah pentingnya adalah menontonlah ” himbau Ulama muda yang biasa mengapresiasi film-film Indonesia ini. Aris Muda menambahkan bahwa saat ini sedang diupayakan cara agar warga Muhammadiyah di daerah yang tidak ada Bioskopnya juga bisa menonton di daerahnya bersamaan dengan rilis Film ini secara nasional.

Dalam kesempatan itu Din juga mengharapkan agar Film Sang Pencerah nantinya diikutkan pada Festival Film baik Nasional maupun Internasional. (arif)

Hanung : Film Kisah Dahlan Muda, Lahir Untuk Generasi Muda

2010-05-18T02:10:00.000-07:00

Hanung : Film Kisah Dahlan Muda, Lahir Untuk Generasi Muda
arif nur kholis
Senin, 17 Mei 2010

Yogyakarta – Sutradara Film Ayat Ayat Cinta, Hanung Bramantyo, terus bersemangat mewujudkan impiannya untuk memfilmkan kisah Pendiri Persyarikatan Muhammadiyah, Kyai Haji Ahmad Dahlan. Ahad (16/05/2010) Sutradara peraih Piala Citra FFI 2005 dan 2007 ini menyatakan bahwa proses pembuatan film yang berkisah Kyai Dahlan berumur 15 hingga 44 tahun ini sudah tahap persiapan pengambilan gambar.

Hanung dalam acara syukuran dimulainya proses syuting di Kantor PP Muhammadiyah, Jl Cik Di Tiro Yogyakarta, itu memaparkan bahwa film ini merupakan film yang akan memberikan gambaran bahwa sebenarnya Muhammadiyah adalah organisasi Islam yang didirikan oleh anak-anak muda. “Selama ini Kyai Dahlan yang dikenal anak-anak muda sekarang adalah orang tua, karena foto yang ada sekarang foto ketika berumur 54 tahun, sehingga dianggap mereka Muhammadiyah didirikan oleh orang-orang tua” terangnya.

Menurut Hanung sebenarnya sejak umur 21 tahun Ahmad Dahlan yang pada masa mudanya bernama Muhammad Darwis itu sudah memulai gerakannya memurnikan Islam, disaat Ahmad Dahlan pulang dari Makkah yang pertama. Sehingga sosok Ahmad Dahlan ini seperti layaknya anak-anak muda sekarang yang pulang belajar dari luar negeri, bisa dari Amerika atau dari negara lainnya dan kemudian ingin merubah lingkungannya.

“Sosok Ahmad Dahlan atau Darwis Muda ini membuat saya berfikir dimana disaat Indonesia belum lahir, disaat Indonesia belum impor internet dari Amerika, anak muda Muhammad Darwis yang berumur 21 tahun itu sudah mampu berjuang untuk merubah lingkungannya” kata suami Zaskia Adya Mecca itu.

“Keinginan beliau tidaklah besar-besar sebenarnya, bukan seperti seorang Sukarno yang ingin mengubah Dunia. Dahlan pada mulanya hanya ingin mengubah kampungnya saja” lanjutnya.

Pencerahan Anak Muda

Keinginan untuk menghadirkan gambaran perintisan Muhammadiyah oleh anak-anak muda kauman ini juga didukung dengan dilibatkannya artis-artis muda seperti Ihsan “Indonesian Idol” dan Luqman Sardi (Muhammad Darwis - Ahmad Dahlan), Zaskia Adya Mecca (Nyi Walidah muda), Giring Nidji (Kyai Suja’ muda), dan Denis Adiswara (Kyai Hisyam muda). Penggarapan Soundtracknya pun menurut Aris Muda Irawan dari Multi Vision Plus Pictures dipercayakan kepada Grup Band Nidji yang sebelumnya juga sukses menggarap Soundtrack Film kehidupan sekolah Muhammadiyah di Belitong, Laskar Pelangi.

Menurut hasil riset dalam pembuatan skenario film ini, Muhammadiyah pada tahun 1912 didirikan oleh Kyai Haji Ahmad Dahlan yang waktu itu berusia 44 tahun, dengan 6 anggota pertama yang diantaranya bernama Muhammad Danil (Kemudian bernama Kyai Suja’ ) dan Muhammad Jazuri (Kemudian bernama Kyai Fahruddin) adalah anak-anak muda Kampung Kauman.

Jauh sebelum pendirian Muhammadiyah tersebut, diusia 21 tahun Ahmad Dahlan telah memulai gerakannya didampingi istrinya, Nyai Walidah untuk memurnikan sekaligus memodernkan pengamalan Islam warga Yogyakarta dan sekitarnya walaupun sempat dijuluki Kyai Kafir. Sejarah mencatat adanya Geger Al Maun karena Ahmad Dahlan bersama para muridnya mengumpulkan para pengemis dan gelandangan di pasara beringharjo untuk dimandikan dan dibawa ke Langgar (Surau) nya.

Pada kesempatan lain juga terjadi bagaimana Kyai Ahmad Dahlan harus kehilangan Langgarnya karena Kyai Kholil Kamaludiningrat, Penghulu Keraton Yogyakarta waktu itu tidak berkenan dengan upaya pelurusan arah kiblat masjid Besar Kauman, pendirian sekolah Islam dengan metode barat dan juga member kesempatan peran perempuan di wilayah publik yang kesemuanya terjadi sebelum Muhammadiyah berdiri.

Riset ini didukung oleh para tokoh seperti Lembaga Pustaka dan Informasi PP Muhammadiyah, Prof. Dr. Abdul Munir Mulkan, Drs. Adhabi Dharban SU, Keluarga Besar Kyai Haji Ahmad Dahlan dan juga tokoh – tokoh di Kauman Yogyakarta berdasarkan buku- buku dan interpretasi mereka tentang sosok Kyai Dahlan

तेर्रोरिस्ट्स बेकोमिंग heroes

2007-05-23T05:01:00.000-07:00

From ThejakartaPost
http://old.thejakartapost.com/yesterdaydetail.asp?fileid=20081124.E03

TV coverage of the Bali bombers turns the terrorists into heroes?

Opinion and Editorial - November 24, 2008

Ali Amin, Yogyakarta

Thanks to intensive TV coverage before and after the executions of the three Bali bombers, terrorists have gotten plenty of airplay. Their ideas and life histories, their followers and supporters as well as their tough attitude toward the death penalty and "strong" religious faith have all been widely covered. This writer considers this frequent coverage to be actually another implicit message that Indonesia is rich in support for such terrorists.

The TV coverage tended to ignore the fact that hundreds of innocent people fell victim to the Bali bombings. The coverage also failed to mention the millions of Indonesian Muslims who feel cheated by the kind of radicalism which Amrozi and friends displayed. Our question: have Indonesian TV broadcasters conveyed images which duly represent the cultural norms and values circulated within a society, one of the media's functions?

As a Muslim I do believe the execution of the three terrorists sends a strong message: Terrorism as conducted by the three Bali bombers is indeed not a form of Islamic behavior. Not only did those three people victimize ordinary civilians but they also damaged the correct understanding of Islam. The terrorists denigrated Islamic values, which we admire and believe in for its peaceful teachings.

Unfortunately, TV broadcasters implicitly altered the orientation of the media reporting and the image of the events surrounding the execution. Instead of emphasizing cultural values decrying the violence or terrorism, television media failed in at least two areas, endangering their function as agents of information for their audience.

First, the frequent stories covering the bombers' side and their supporters created the impression Indonesia has a great number of committed jihadists.

Second, due to the scant coverage of the victims' side, unintentionally, TV left out the victims' views of the terrorists. Victims and their families every day look upon a world in peril since the tragic blasts.

Days before the executions all television channels started reporting on all the important issues around the bombers. Every day, every channel devised an update on what was happening to Imam Samudra, Amrozi, and Ali Gufron. They gave us the terrorists' life stories, their ideas and their acceptance of the upcoming execution by firing squad. The media often put the bombers' family members before the cameras, those who objected to the execution.

We remember how Umi, Imam Samudra's mother, raised her hand and called out Allahu Akbar to strengthen her spirit for the sake of her son. We were shaken when some people brazenly shouted out "Revenge!" for the terrorists during Amrozi's and Ali Gufron's funeral. Looking at the reports I wonder, are those people supporting Amrozi the victims?

On Friday and Saturday (Nov. 7,8), our television screens were filled with images of religious leaders and government officers coming to visit the bombers' homes. In Tenggulun, Amrozi's and Gufron's home village, Trans TV, TV one, TPI, SCTV gave wide coverage to a banner someone had erected saying "Welcome home, mujahideens". Meanwhile in Serang, where Samudra's family resides, his portrait was on display and picked up by the media circus.

Sunday, a few hours after the terrorists' bodies were brought to their hometowns, all channels highlighted post-execution events including the chronology of the execution and the funerary events. Television cameras captured the poignant mourning moment of the funerals, honing in on the families' sadness about the execution.

In another remarkable instance, most TB broadcasters draped their post-execution reports in a "mourning" atmosphere by dressing the reporters in funeral attire and letting them report with emotional overtones. I myself felt shaken instead by the images of people who dared to scream for revenge. Some channels even narrated their stories over soundtracks of funeral music dubbed in by their producers. They used music associated with "normal" mourning moments for lovely people at church.

Repeatedly screening the jihadists' view on the jihad of Samudra and friends did not help disseminate the peaceful teachings of Islam at all. Instead it gave a very strong impression of the hard-liners' view of Islam and the negative image of Islam in Indonesia.

Reporting the execution on TV is not just about presenting the image of three bombers and the surrounding issues. Likewise, it is not just about reporting on the bombers' family who objected to the execution and the three spots where supporting jihadists from different cities gathered to pay their last respects to the terrorists' family.

As soon as the media reported about the terrorists and their smiling acceptance of their punishment, they presented ideas about how strong these people were, and how voiceless moderate Muslims are in this country. Some people indeed believe they have to struggle against the West, but what a television newscast could have done to give new insights into peaceful Islam, instead of giving free advertising to the shouts of Samudra, Amrozi, and Gufron that America is Satan, and the threatening, "my followers will take revenge for my execution".

Supporters of Abu Bakar Ba'asyir and the bombers' said they consider Samudra, Amrozi and Ali Gufron to be mujahideen, martyrs of God. In other words, they believe the bombers who killed hundreds of innocent people will be rewarded and blessed by God. TV reports have repeatedly shown a group who supported the terrorists indirectly saying it is halal to kill ordinary people for God's sake.

Indonesian media, especially Indonesian television, failed to portray comprehensive issues surrounding the death penalty. The television failed to represent the cultural norms and values in our society and failed to transmit and strengthen these values within the society.

By repeatedly giving more space to the images and events surrounding the bombers, their families and supporters than to the bombing victims and the witnesses of that tragedy, television broadcasters have ignored the trust about the victims and the Balinese who suffered more than the executed bombers.

The writer is academic coordinator of the Center for Religious and Cross Cultural Studies at Gadjah Mada University. He can be reached at www.crcs.ugm.ac.id

Seeing and Believing

2007-05-22T11:03:00.000-07:00

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SEEing and Believing

The main aim of this book is to provide arguments that popular movies are one of cultural products which represent the actual social phenomena of one’s society. Within the case of Hollywood movies, Margareth R Miles points important religious and moral values illuminating the treatment of religion in American popular culture. To support her argument, the author who serves as a professor of Religion at GTU, Graduate Theological Union, Berkeley California divides the book into two large sections; first Religion in Popular culture, and second, Race, Gender, Sexuality and Class in Popular Culture.

In the first section, Miles provides her analysis about the treatment of popular movies to the existing religions in the United States. Beginning with the largest religious population: Christian, Miles explores her theories and analysis of four popular movies taken from different religious traditions; The Last Temptation of Christ Jesus of Montreal, and the Handmaid’s Tale, The Rapture (Christianity), The Mission Romero (Catholics), Not Without my Daughter (Islam), The Chosen, and Chariots of Fire (Judaism)

In the second section, Miles presents her analysis upon the representation of Hollywood treatment to the issue of gender, sexuality and class in the US. The author discusses six different movies exploring the issues namely ; The Long Walk Home, Daughters of the Dust (conflict of different generations), Thelma and Louise as well as The Piano (social class), Jungle Fever and Paris is Burning (Gender and Sex)

Is this a successful book supporting Mile’s proposal of the “urgency” of popular movies as a cultural product of society? Without much debate, as I believe movie is “media” representing the social realities, Miles has successfully provided argument analysis that Hollywood also represents the portrayal of social phenomena of religions in the US. The first section provides the existing phenomena about the believes, the cults, the tradition and social images and treatment of Christianity, Catholics, Judaism, and Islam. However, Miles forgets to include a movie illuminating Buddhism in America. In fact, surely Buddhism is one of the fastest growing religions in the U.S that should not be ignored, besides so many Hollywood movies providing Buddhists backgrounds that can be included in the discussion.

Compared to other similar books topic such as Film as Religion by John C Lyden or Representing Religions in the World Cinema by S Brent Plate, this book has more focus on American culture represented in American Movies. In terms of framing religious values within American society and the treatment of Movies to the issues of race, gender, social class, Miles has more insights and practical analysis on each films observed. Yet this book should be an inspiration to do similar project on the treatment of religions by popular movies in different countries. In that, Miles’s thesis on the important rule of religions in popular movies can be proven correctly.

In general scheme of the discussion of religion and American public life, this book supports the idea of Peter L Berger of Desecularization of the World. In which he explores the emerge of religious zeal in the world. Especially in the U.S which has very different context of its society’s religion from that of Europe. Furthurmore this book rejects that the U.S is secular society, Instead this book argue tha the US is strongley religious society. The representation of religions in "secularly" entertainment world in the realm of movies endorse the argument religious and moral values are still well communicated in the U.S society.

The Namesake : a Prescription for The Loneliness

2007-05-20T10:34:00.000-07:00

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Namesake :Kisah Orang Kesepian....

A Pakistani friend of mine told me her upseting story. She who wears veil (hijab)was called "BITCH" by an "infant" just 5 years old. The story began when Zubaida (not the real name) went to the Chandler Fashion Mall, accompanied by Bangladeshi lady along with her son. Upon the arrival at the mall, the boy started looking at a candy aisle and keept requesting his mother to grab the candy. The Bangladeshi mother refused his request untill the boy cried loudly attracting other customers' attention. Every body looked curiously at her as if asking why this mother didn't want to buy the candy" Zubaida reported. When Zubaida tried to calm him down, and advised him to obey the mother, the boy refused and shouted out "shut up, you are Bitch!"

My friend felt ashamed, and gave up trying to make him silent. When she asked the mother why she did not want to buy the candy, here is the answer " I don't want my kid be Americanized." In fact I my self do not understand the relation between America and candy, yet her spontaneous response was more interesting than seeking the relation between candy and the United States.

Along with Zubaida, one day I visited the family, I met the kid and played some toys and practiced soccer. It was a breakfast time.The boy called his mother as Umi, and the father as Babah.Umi was feeding the boy with a Bangladeshi food. and warned her son in Bangladeshi language to respect me with good manners. When jokingly I asked him, "do you like America"? he replied yes I like. Further, I asked him do you like Bangladesh? he said yes I do, and when I asked him which one do you prefer America or Bangladesh.? He was gigling to Umi and replied "I prefer Bangladesh to America." His mother smiled as if she won a battle.

Umi explained, she used to teach her only son Bangladeshi language. He goes to the play class every morning to learn English, but he has to speak Bangladeshi with me after the class." she storied. Every evening, besides she dresses him in piyama (Bangladeshi traditional suits), Umi teaches him reading Qur'an. I want his brain made in the United States, but his heart attached to Bangladesh," she continued. Zubaida added some stories that the mother kept him away from his American friends by not letting him play with other kids in the apartement complex.

There are -I believe - thousands of "Umi" in the United States who share the similar concerns. Especially those immigrant coming from countries with very different culture such as India, Pakistan, Bangladesh, Indonesia, and most Middle Eastern countries. At a mosque in Tempe where I perfom my friday prayers, almost every sermon of the prayer contains warning of educating the children according to the "Islamic" tradition. (I put Islamic in a quotation marks to sign their mixture of Islam and "Arab" cultures). Our culture and the U.S culture is different. Our childerns are God's trustee, we are receiving God's mandate to raise the HIS trustee according to God's will." the khatib (preacher) shouted out.

Mira Nair is one of my favorit filmmakers. Indeed, there are not so many films that I selected to watch by referring to each director. I believe every movie made by this Hindi woman is highly qualified. In her latest film "NAMESAKE" she portrays the "Umi" phenomena by exposing a Hindi family in New York. Based on a novel by Jhumpha Lahiri, this movie tells the story Bengali parents' wish for their children to maintain Bengali customs such as marriage to Hindi women, and living in one house with their parents.

Four important figures in this movie are Ashima Ganguli (Tabu), Ashoka Ganguli (Irfan Khan), Gogol (Kal Penn), and Sonia Ganguli (Sahira NAir). Ashima and Ashoka are parents that put their great hopes upon their children Gogol and Sonia. However, Gogol well grown and educated in American culture relunctantly adapts himself with Bengali culture where his parents come from, even he proposed to changes his name to be Nick and dates an American girl, Maxim. As far as Gogol get closer to Maxim (representation of US culure), he hurted his parents by being less antentive to the Bengali codes of conduct such as kissing and huging girl in the public.

The situation changes, when Ashoka suddenly died from the heart attack. Gogol regrets not being with his family. Since then he changes his attitude. He shaved boldly his head and swore to make his mother happy. He lives in home with Ashima, forgeting Maxim, his lover, and proposing Hindi American girl whom he never knew before. While Gogol began a new life with a wife, Ashima aware of the cultural difference of being in the U.S and Bengali, India. Finally Ashima decide to leave the U.S, and start living in India. Gogol finally ends his marriage with the Bengali wife after knowing she was in an affair.

Does Mira Nair successfully achieve her goal to picture the cultural conflict between "first" and "second" generation of Hindi Immigrant in the US? Indeed this filmic Hindi in NY and Boston must be very attracting movies for Hindi American society as Mira Nair set many details of Hindi tradition in American settings that I believe must warm up their romantic memories. Such as how they for the first time have to learn how to wash their used dresses, how to deal with technologized instruments in the kitchen, and restricted rules of patients' visit in hospital. Yet this movie, perhaps is of other Nair's controvercial films such as Kama Sutra, and Wedding Mansoon due to her braveness to trasspass the Bollywood's code of conducts such as ; no lips kissing (This film is produced by MIRAMAX). Overall this movie successfully portrayed the dynamic of Hindi immigrant in the U.S, moreover it can be a reflection of any other immigrants coming from the third world trying to understand new culture and old culture....

What is the messages? Besides intending to portray the cultural conflicts between old tradition and newe tradition, between old generation with younger one, first period with the second and further period, this movie proves Nair position as an objective cultural observer. She appreciates and criticizes both Amercican and Hindi cultures.

She criticized the modern way of life which tends to be ignorant to the aspects of human touches. Urban American culture which is so mechinized has made more people in loneliness and depress. Industrialization and technology on one hands, have easied all of human works, Yet those innovation have created modern people lack of humans' touches. Likewise Nair seemed want to criticize the persistance of the immigrants that believe that their culture is the superiorly highest tradition that they should maintain it word by word. Nair responds negatively to the idea of the impossiblity of cultural changes. Gogol's break up with Maxim and his marriage with a cheating Hindi woman is Nair's message of the nature of changes in every cultural values.

"Perhaps, being a Bengali people is not enough" Mrs Gogol ended.

MOVIES And The MEANING of LIFE, Philosphers Take Hollywood

2007-05-18T13:42:00.000-07:00

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Book Review:
MOVIES
AND THE MEANING OF LIFE
Philosophers Take on Hollywood
Kimberly A Blessing and Paul J Tudico (Eds)
Open Court
Chicago and La Salle Univ, Illinois @ 2005

"To find the meaning of life through movies" the editor said when he explains the goals of this publication. We are suggesting the easiest way with the cheapest price to understand our life (XiV)instead of traveling to around the world to find sanctuaries, or consulting the old beared people. In seeing movies, there are indeed activities that enable us to seek the understanding of ourselves.

Providing this goals, the editor developes his idea in to five sections (takes) namely ; Take One, Are You Real?, Take Two; Who I am, Take Three; Am I alone? Take four ; What do I Want Out of Life? Take Five ; How should I Live My Life. In each of those sections, the editor provides movie review and discussion that illuminates each of the topics. Some movies that the authors explore in this book are ; --Some authors, explores very popular movies such as ; Boys Don't Cry (Take 2), American Beauty, Life is Beautiful, Kill Bill 1-2 (take IV), Minority Report, and Spiderman 1-2 (take five)

Under the title of Popping It in : Gender identity in Boys Don't Cry, Rebecca Hanrahman explore 3 theories of gender and sex; realists, constructivists, and subjectivists. Realists are gender theoriests who do not differenciate gender and sex. Gender (male and female) are identified with sex (man and woman). Characters of male and female are determined by body anatomy. Every man has a penis just as every woman has a vagina. Your identity of male and female is determined by these two flesh.

In contrast to that of realists, in their perspective, the constructivists say ":your identity of male and female are assumed by social construction." Gender identity is shapped much similar to the gang membership. because you are man, you have a male characteristics such as being strong, and superior. You should like sport and car. Man likes to have children but not like to spend their whole day raising the kids in their homes. Unlike womean, a man is not excpected to use skirts.

Unlike realits, constructivists distinct between gender and sex. Sex is still determined by the anatomy, but your gender is determined by the ability to meet the characteristics expected by the societies. As you have a penis, you are still a man (sex). Yet you may be able to have female characteristics or vice versa.

The last theorists are subjectivists. They are people who believe that gender is determined by individual's belief of his/her gender. If you believe that you are man eventhough you have vagina then you are a man. In returns, if you believe that you are a woman evnethough you have a penis then you are woman. To be a subjectivists is to belive that gender identity is detremined by one's belief of their his/her gender.

Does the editor successfully bring the book into his aims : Seeking the meaning of life through movies?
Most of the authors have successfully brought their argument to the quiestions of philosophical existance. At least some titles that I read as a whole, : Boys dont Cry, Kill Bill, Spiderman, and American Beauty have explained us a siginificant argument considering the films have strongly seek the understanding of life. Boys dont't Cry is seeking the gender identity through the mixed identity of Brandon Teena (Hillary Swank. Kill Bill is the author's interpretation of the meaning of revenge and its artistic meaning for some people through the characters of Arlene Machiavelly or Beatrix Kiddo (Uma Thurman).In the latst film, the author proves that violence can be having artistic meaning for its devotees.

In Spiderman and Spiderman 2, the author explores the struggle between two identities of every human; being an individual for himslef or being for the others. Peter Parker, a person in between two realms; superhuman and ordinary man struggling for seeking the answers of these quiestions. A situation that always embeds in every human.

The only critics I have is, the editor's speculation to entitle this book with a tag " Philosopers take on Hollywood" while he himslef admitted that the book contains not only hollywwod popular movies but also some televisioon shows and underground movies....

In a whole, this book is based on a "fun" scientific investigation exploring many movies and applying social scientific theories to analyzde the interpretation of the movies. This surely gives you another perspectives of popular movies....

Yet, My suggestion: Do not read this book before you watch those selected mocvies and shows.....

Virginia, May 18th, 2007

Re-enhancement of Buddhism Morality in Spiderman 3

2007-05-15T12:53:00.000-07:00

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Sebelum mediskusikan judul diatas sebagai upaya penafsiran saya atas film Spiderman 3, saya ingin meyakinkan bahwa popular movie baik produksi Hollywood atau ciptaan Bollywood, disamping diproduksi sebagai media hiburan juga tidak terlepas dari nilai-nilai tradisi, latar belakang sosial dan budaya para pembuatnya. Alur cerita,setting, dan adegan-adegan dalam sebuah film adalah reproduksi dari keyakinan, dan tradisi berpikir para pembuatannya. Oleh karenanya saya sepakat bahwa popular film dalam banyak hal adalah media yang sangat efektif untuk menanamkan nilai nilai tertentu kepada masyarkat khusunya untuk anak anak.

Tentang Spiderman3.Ada dua hal yang sangat menonjol dalam Spiderman 3 yang berbeda dengan episode-episode sebelumnya. Pertama di bagian akhir Trilogi Spireman ini, semakin banyak orang yang mengenal siapa sebenernya Spiderman, di luar Mary Jane Watson atau MJ. kekasih yang dicintainya. Meski sudah diawali dengan Spiderman 2 yang dikenal sebagai Peter Parker yang disukai oleh MJ, tapi kemunculan wajah Spiderman di episode ini semakin go public. Bukan hanya untuk konsumsi pacarnya tapi oleh khalayak umum. Selain M.J, Harry, pembantunya dan bibi Peter juga mengetahui siapa sebenarnya Spiderman. Belum lagi logika dari akhir pertempuran tanpa topeng Spiderman dengan the Venom yang dilihat public New York.

Kedua pencitraan Spiderman sebagai superhero kali ini, bukan karena Superhuman yang bisa mengalahkan musuh musuh yang super sakti dan jahat tapi lebih karena kekuatan Spiderman mengalahkan emosi dalam dirinya. Hawa nafsu kita biasa menyebutnya. kehebatan Spiderman kali ini bukan karena dia bisa menekuk habis monster manusia pasir (the sandman), tapi justru karena kelapangannya memafkannya yang tak lain adalah penyebab kematian uncle Ben, paman yang sangat dicintainya.

Pencitraan Spiderman sebagai manusia yang bisa melawan nafsunya sendiri digambarkan dari pergantian kostum Spiderman yang baru hitam yang melambangkan nurani yang jahat. Kekalahan Spiderman melawan Nafsu ini digambarkan dengan sikap Peter Parker yang agresif, binal, dan tak berbelas kasih bahkan kepada orang yang paling care kepadanya sekalipun. Kekalahkan spiderman yang tragis seperti luka berat dan koma dll yang digambarkan sangat menegangkan di episode sebelumnya tidak ada lagi. kekalahannya dideskripsikan dalam ketidakmampuannya menahan cemburu terhadap temannya sendiri, Harry Osborn, dan kebencian yang meledak ledak terhadap pembunuh pamannya. Spiderman kalah oleh nafsunya sendiri.

Kebangkitan Spiderman bukan lagi dikarenakan oleh motivasi external seperti dalam edisi sebelumnya misalnya karena bisikan pacarnya atau kekuatan orang lain yang menolongnya. tapi karena kemampuan Spiderman melepaskan baju emosinya dan keinginanya kembali kodratnya seperti semula. Dalam hal ini menarik sekali adegan Spiderman memnita bantuan kepada mantan seterunya yang telah mengkoyak koyak hati Spiderman. Saya sempat tertegun kenapa mesti Spiderman meminta Harry yang telah mengkhianatinya untuk menolonngya. Akhirnya adegan ini bisa kita baca sebagai keberhasilan Spiderman menguasai perasaannya: pengakuan Spiderman atas cinta Harry kepada M.J. dan sebaliknya. Adegan ini diperkuat dengan misalnya kematian Harry diatas pangkuan mantan pacar spiderman.

Dalam satu kalimat kita bisa katakan "kekuatan Spiderman 3 adalah kemunculan Spidermnan yang lebih menekankan sisi human beingnya; bukan Supra beingnya." Mythos kekuatan hero kali ini bukan pada kecanggihan senjata, kekuatan supranatural, atau kepintaran otak pemiliknya. Tapi kemenangan Spiderman dengan menguasai emosinya.

Kenapa saya sebut sebagai "re-enhancement of Buddhism spirituality”?
Pertama karena saya mencoba mencari rujukan mythos of superhero dalam agama agama yang dikenal secara luas. Kedua, Akhirnya rujukan mythos of hero dengan menekankan pada "the idea of controling your mind" sangat kental dalam Buddhism. Saya tentu mengakui bahwa semua agama diluar Buddhism, seperti Judaism, Kristen, Islam, Hindusim dan lain lain juga mengajarkan "manajeman qolbu." Tapi melihat kemunculan konteks masing masing agama mempunyai penekankan yang berbeda beda.

Kemunculan Judaism lebih menekankan pada ketaatan tradisi beribadah kepada sang Kuasa (Hubungan Manusia kepada Tuhan). kemunculan Chritianity lebih memfokuskan pada "pemaafan segenap dosa manusia' dengan pengorbanan Jesus (Hubungan Tuhan untuk Manusia). Kemunculan Islam adalah reformasi tauhid terhadap budaya yang membelenggu manusia dll (Fazlurrahman) . Sementara Buddha lahir dengan penekanan pada kemandirian berpikir, potensi tiap diri mencapai kesempurnaan dengan being awake. Beragama menurut Buddha bukan berarti mengikuti guru, atau bahkan nabi, tapi lebih kepada pembebasan penderitaan dalam pikiran (mind) tiap individu. Sehingga tak heran kalau kita bisa katakan Buddhism adalah agama yang tidak bertuhan.

Spirituality tanpa terikat dengan mitos mitos agama seperti dosa, neraka, surga, jin, malaikat, dewa, dll sperti yang terkandung dalam hampir semua agama dari Judaism, Kristen sampai Islam, inilah yang mereka cari. Spiritualitas yang juga membebaskan manusia dari siapapun. Maka dibandingkan agama-agama lain, Buddhism adalah tradisi yang paling bisa melengkapi rationality "Barat". kehausaan akan spiritualitas sekaligus sentralitas posisi individual mendapat tempat yang leluasa dalam ajaran Buddha. Kepercayaan peradaban Barat akan scientific inquiries dan pendekatan rationalistik, dengan spiritulitas Buddha yang menekankan kemerdekaan individual ibarat pasangan pengantin yang serasi.

Anak dari perkawinan peradaban ini adalah, modern spirituality yang tercermin dari menjamurnya new ages, atau ordo ordo kristen yang juga mengadopsi praktek praktek Buddhism. Di Amerika Buddhism termasuk agama yang berkembang pesat. Sementara banyak pula pusat pusat meditasi tumbuh di mana mana. klinik klinik terapi yang memusatkan pada ketenengan jiwa dan pikiran yang menjamur juga harus diakui salah satunya dari inspirasi ajaran Buddhism baik therevada (thailand, dan Sri Langka) atau Mahayana (Tibet, china, Jepang dan Korea). Buddhism menjadi obat akan keterbatasan pencapaian akal manusia dengan tetap menjaga sentralitas "diri" individu.

Sebagai contoh, Kritik "Buddhism" yang jelas terhadap manusia yang terlalu tergantung dengan mesin terlihat dalam trilogi the Matrix. dalam film ini diperlihatkan bagaimana manusia akhirnya tidak mengetahui apakah kita yang mengendalikan mesin, ataukah kita dikendalikan oleh mesin. Pengorbanan superhuman Noe dan Trinity meski meminjam tradisi pengorbanan Jesus, berakhir pada kembalinya kemenangan mind manusia dari serangan penguasaan Mechine teknology. Matrix memang melibatkan paling tidak 3 tradisi agama : Kristen, Buddha dan Hindu, tapi semua hero dalam Matrix selalu meminta pendapat Oracle (the Buddha of Matrix?) padahal Oracle sendiri tidak pernah bisa menjawab siapa dan harus bagaimana kita. Oracle hanya selalu berkata tanyakan pada dirimu. semuanya ada dalam pikiranmu!.

Spiderman 3 meski tidak menggambarakn symbol symbol Buddhism secara explisits seperti juga Matrix, memberikan penjelasan kepada kita bahwa being awake, penguasaan diri, atau control hawa nafsu adalah adalah perang terbesar yang dialami oleh setiap manusia. Kemenangan dalam perang itu akan membawa kita kepada status superhuman; kala mana manusia terbebas dari keinginan2 yang membelenggunya. Kunci kemenengan dalam setiap pertempuran adalah pembebasan hati dan pikiran dari hanya sebuah keinginan individual.

Kolonial perspective dalam 28 weeks later….

2007-05-14T22:57:00.000-07:00

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Setelah menggambarkan kesadisan, dan kemesuman tentara Persia lewat 300, kini Hollywood bikin gebrakan lagi. Kini ketidakberdayaan Inggris mengatasi bencana virus mematikan yang juga menyerang manusia menjadi satu cerita yang menegangkan sekaligus menunjukan kegagahan the United Stetes Army.

28 weeks Later adalah cerita fiktif tentang bencana berdarah di Inggris yang disebabkan oleh wabah penyakit yang ditularkan oleh binatang dan manusia. Dalam film ini digambarkan sesorang yang terinfeksi oleh virus tersebut akan berubah menjadi bringas, super agresif, dan akan memangsa orang yang belum terkena virus tersebut. Akibatnya bisa dibayangkan jika satu orang tertular virus, satu keluarga, satu kampong, bahkan satu kota bisa tertular wabah penyakit yang mengerikan. Mereka yang terinfeksi digambarkan seperti srigala, berlari kencang mengejar mangsanya. Zombie!. Membunuh membabi buta, atau akan bertarung sesamanya. Awalnya hanya satu neigborhood di London, tapi kemudian menyebar kese-antero kota. Inggris-pun lumpuh.

America led Nato (bukan United.Nations Man!) kini datang untuk membereskan masalah. Semua wilayah yang terinfeski diisolasi, mereka yang masih hidup di karantina, Sementara yang selamat dari seranganvirus harus tinggal dalam blok-blok konsentrasi yang diawasi oleh pasukan Nato dalam kawasan “green zone”.Pasukan berbendera U.S ada di mana mana. Sejak dari bandara, stasiun kereta, taman, pertokoan, trotoar, hingga lorong lorong konsentrasi. Sampai mingu ke 28 setelah wabah melanda situasi nampak aman dan bisa dikendalikan. Namun seorang dokter cantik (….) yang terlibat dalam misi masih memprediksi kemungkinan wabah bisa menyerang lagi.

Bencana itu datang lagi, di minggu ke 28, saat 2 orang anak Tammy (Imogen Poots) dan Andy(Mackintosh Muggleton) datang ke London bersatu kembali dengan Ayahnya Don (…) yang berhasil selamat lari dari kampungnya dan meninggalkan istri yang terperangkap di ruang rahasia keluarga. Awalnya hanya karena penasaran ingin melihat keadaan rumah keluarga, tapi Andy dan Tamy menemukan ibunya masih hidup dan tidak menjadi zombie. Dari hasil pemeriksaan terindikasi positive, si ibu sudah teriinfeski virus, dan berpotensi menjadi carrier bagi orang orang yang berhubungan dengannya. Namun kekhawatiran ini juga menjadi harapan, saat diketahui bahwa si ibu terinfeski tapi tidak menunjukan gejala gejala zombiisme yang agresif dan doyan makan manusia. Andy yang telah berciuman dengan ibunya juga diprediksi punya telah tertulari virus mengerikan ini. Namun tidak ada gejala zombisme pada anak yang menjelang remaja. Misi dokter selanjutnya secara pribadi hendak menyelamatkan Andy untuk kemungkinan memproduksi zat imunitas yang bisa melawan karakter virus jahat itu.

Sayang kenekatan Don untuk mengunjungi istri yang sedang diisolasi berakibat fatal. Don terinfeksi setalah berciuman dengan istrinya. Don berubah menjadi monster yang menakutkan, membunuh istrinya sendiri, dan menulari setiap orang yang ditemuinya. Dalam hitungan menit beberapa orang sudah menjadi carrier penyakit haus darah ini. Wabah zombie kembali mengancam.
Kejadian fatal terjadi saat orang2 yang selamat di kumpulkan dalam satu ruang kamp konsentrasi. Don yang telah berubah menjadi zombie berhasi masuk ke ruangan dan memakan banyak korban. Dalam hitungan meni ratusan orang sudah menjadi seperti srigala saling memakan dan melukai seraya mengejar mereka yang masih selamat. London pun berubah menjadi kota yang mengerikan. Chaos di depan mata. Manusia saling memakan, tentara menembaki setiap orang dengan membabi buta. Baik zombie atau mereka yang sedang dikejar zombie ditembaki tanpa ampun. Yah.. itulah hanya satu satunya jalan bunuh semua orang dan amankan wilayah yang belum terkontaminasi. Tegas komandan misi.

Adegan yang mengerikan kembali berulang. Semua wilayah kota dibakar dengan bom2 yang diluncurkan dari udara. London menjadi lautan api. Setelah pembakaran seluruh kota, tindakan yang selanjutnya adalah seterilisasi kota dengan bahan kimia (bom bilogi) yang mematikan semua zombie yang menghirupnya. Andy, Tamy, menjadi target yang harus delematan oleh dokter dan seorang tentara yang baik hati. Namun mereka menjadi bulan bulanan para zombie dan tentara. Cerita selanjutnya silahkan tebak sendiri……

Pujian
Salut bisa membuat pemandangan London yang sepi senyap bak kota Mati, perhaps this is an animation technology tapi its great achievement.
Otokritik untuk pasukan US, mengendalikan manusia tidak semudah mengontrol mesin dan canggihnya tekhnologi.

Kritik
Too American’s perspective!

ंएम्बिओस्कप्कन Islam

2007-04-30T14:57:00.001-07:00

Membioskopkan Islam dan Para Santri-nya

Sekitar hampir dua dekade yang lalu
Heffner menulis Civil Islam (1990). Ia
menengarai bahwa telah terjadi proyek modernitas Islam yang datang dari
kalangan tradisionalis NU. Dalam salah satu sub bab, Heffner menyebutnya
sebagai “Modernism Travail“, dimana kalangan
Islam, khususnya santri tradisional mengalami proses tranformasi dengan
bernegosiasi pada kekuatan Orde Baru. Santri tradisional mampu menjadi entitas terdidik,
terBaratkan, akrab dengan kapitalisasi percertakan (printing Islam) dan yang terpenting adalah menggenggam identitas
santri tanpa harus pernah berguru di pesantren, atau yang disebut dengan
Kuntowijoyo sebagai kaum neo santri. Pandangan
Heffner kemudian berubah pesat pada saat ini. Dunia santri tidak lagi hanya
dinarasikan melalui percetakan yang akrab menggabungkan antara kaum santri
tradisional dengan pemikiran Amerika Latin, Pakistan dan kaum liberal dari
Iran, tapi juga, kaum santri kini tengah bergelut dengan isu globalitas terorisme
yang dicapkan pada ajaran-ajaran yang dipelajarinya. Moment pergulatan santri
inilah yang kemudian telah menjadi ajang visualisasi menarik kaum kapitalis
media seperti milik marga Punjabi. Kali ini kaum santri tengah dicoba untuk
dijajagi dalam ranah perfilman, meski masih pada tahap yang prematur dimana
menempatkan santri sebagai posisi yang digambarkan dan belum sebagai posisi
yang menggambarkan dirinya sendiri, atau meminjam istilah Edward Said, santri
kita masih pada tataran “seeing theirself through eyes of someone else“. Itulah
yang saya lihat ketika ribuan santri memasuki bioskop 21 dan menertawai representasi
tentang diri mereka dalam film-film tentang pesantren, seperti 3 doa 3
cinta dan Perempuan Berkalung Sorban.

Memfilmkan Islam, Sebuah Tahap
Perkenalan

Film film bertema Islam di bioskop
kini tengah mengajak para santri untuk sudi lebih lanjut berdialog dengan
modernitas ditingkatan visual. Film2 tentang santri dan dunia pesantren
menghasilkan sebuah level diskursif di kalangan santri itu sendiri untuk saling
berbagi, menerima dan menolak terhadap berbagai gambaran –gambaran yang
ditawarkan oleh para sutradara. Ini merupakan hal baru di Indonesia. Berbeda
dengan Amerika Serikat, tawar menawar nilai dalam budaya visual sudah terjadi
pada masyarakat Protestan Amerika sendiri yang sebenarnya juga pernah bergulat
dengan moralitas antara mengharmonisasikan nilai dan kepercayaan Kristen dengan
seluloid film yagn mereprentasikan moral kristen itu sendiri, seperti dalam
film-film bertemakan Kristen Babette’s
Feast dan Shawshank Redemption
(1994). Yang diperdebatkan kemudian adalah bagaimana melihat dan mencari
selisih antara materi-materi dalam biblical dengan film2 agama populer dan
kontemporer tersebut, selisih pencarian inilah yang kemudian didefinisikan
dengan mitos pada tataran transenden,
dan pada sisi imanen disebut dengan stereotipikal.

Dari asumsi-asumsi dan reaksi yang
dimunculkan oleh audiens Protestant Amerika maupun Islam Indonesia, Film belum
tentu menghasilkan sebuah gerakan keagamaan yang massif, melainkan hanya sampai
pada tingkatan membincangkan relijiusitas pada tingkatan isu yang paling hangat,
ini seperti yang terjadi pada munculnya film seperti Last Tempation of the Christ (1988), Jesus in Montreal (1989) ataupun yang paling terkini adalah Da Vinci Code. Film aktor-aktor
protagonist dalam film tersbut tidak menghasilkan sebuah inspirasi yang
diimitasikan oleh umat yang terepresentasi di dalam cerita. Karena bagaimanapun
juga, tujuan dari film komersil adalah bagaimana meraup penonton yang sifatnya
lintas batas latar belakang agama maupun identitas primordial lainnya, jadi flm
bertemakan agama bukan tengah bertujuan untuk menciptakan sebuah nabi baru. Sebagai
misalnya saya pribadi adalah salah satu dari 2,7 juta penonton Ayat-Ayat Cinta (AAC), selama beberapa
pekan di bioskop 21 saya menyaksikan bahwa
ribuan kelas menengah perkotaan China, masyarakat Katolik terdidik penasaran
dengan film berlatar belakang Islam yang notabene tidak menyentuh sisi historis
emosional mereka. Masyarakat berlainan latar belakang dengan Islam tidak tengah
mencari siapa yang patut dicontoh darisana, melainkan hanya ingin larut dalam “kerumunan“
terhadap momentum isu-isu baru yang tengah mencuat. Di sisi lain, itulah
kekuatan budaya pop yang mampu menembus batas rasa ingin tahu manusia yang
sebenarnya sifatnya sangat parsial.

Ayat Ayat Cinta misalnya,
adalah film yang cukup unik karena menceritakan pertemuan antara dunia Islam
Asia Tenggara dengan dunia Islam Timur Tengah. Dalam
tokoh utamanya terdapat, Fahri yang digambarkan sebagai santri. Ia tidak merasa inferior ketika jatuh cinta
dengan Maria seorang Koptik. Sementara si Fahri ini justeru jauh lebih merasa
inferior terhadap salah satu pemeran bernama Nurul yang mempunyai keturunan
kyai di Jawa. Film ini hendak menunjukkan bahwa karisma keturunan santri
terpandang di Jawa jauh lebih dipertimbangkan dibanding dengan perempuan berparas
cantik luar biasa dari Timur Tengah, meski pada beberapa adegan terdapat kesan
yang berargumen bahwa Islam di Timur Tengah adalah jauh lebih otentik dibanding
Islam di Asia Tenggara. Namun demikian, film yang meledak beberapa bulan lalu
ini tidak hendak menciptakan sebuah pahlawan visual baru ala Rhoma Irama, namun
lebih kepada bagaimana menciptakan keinginan penonton untuk mengetahui sebuah
santri sebagai sebuah dunia yang dinamis, berjalan cepat, juga mengenal cinta dan
eksotis bahkan. Di sisi lain, keislaman Fahri adalah bagian dari jaring
laba-laba yang telah menyangkut dalam tubuhnya sendiri, memelesetkan istilah Weber
adalah “Fahris is an animal
suspended in webs of significance he himself has spun” Fahri bukan seperti
Syekh Siti Jenar yang menjadi buron kerajaan Demak atau Jesus yang dibantai
oleh tentara Romawi, melainkan Fahri adalah hanyalah bagian dari jaring laba-laba
santri Jawa yang tidak bisa lepas dari tradisi, meski belajar ke Mesir
sekalipun. Tidak ada pahlawan di film Islam ini.

Film-Film
Islam yang pada saat ini gencar diusung dalam bioskop Indonesia pada saat ini
berbeda dengan momentum ketika Chaerul Umam membut tiga film pada masa Orde
Baru, yakni film epic Al Kautsar (1977) dan Titian
Rambut di Belah Tujuh (1982), Nada
dan Dakwah (1991). Tujuan yang hendak disampaikan oleh Chaerul pada waktu
itu adalah tidak lepas dari hasrat “kealimannya“ untuk menjadi semacam aparatus
dakwah dari bidang film di bawah bendera Orde Baru. Berbeda dengan Hanung
Bramantyo, sutradara yang juga menggarap film Ayat-Ayat Cinta dan Perempuan
Berkalung Sorban ini tidak berupaya menjadikan dirinya bercitra sebagai
sutradara islami namun lebih kepada permasalahan antara memenuhi film pesanan
dari para produser Punjabi dan penangkapan terhadap tema agama yang kini sedang
laris di dunia perbukuan fiksi. Dibanding Chaerul Umam, Bramantyo lebih
menyerupai sutradara penuh gaya di tahun 1950-an, Douglas Sirk yang memproduksi
drama opera sabun seperti "All that
Heaven Allows" dan "Written
on the Win", Sirk tidak tengah berupaya menjadikan filmnya sebagai
media pertobatan massal bagi masyarakat Amerika dengan menciptakan
pahlawan-pahlawan baru dalam film, melainkan sekedar penangkapan pasar terhadap
kembali berkembangnya opera sabun pasca perang dunia kedua. Latar belakang sosio
politik Indonesia Amerika juga hampir sama antara pasca erang duani kedua dan pasca
reformasi, yakni film agama menjadi laris ketika dunia terasa menjadi demikian
kompleks, sekularisme mulai digugat, muncul krisis ekonomi, dan tak ada
kekuatan tunggal yang menjadi representasi otoritatif sebuah pemerintahan. Sementara
itu, pembuatan film mengenai masyarakat Santri lebih didorong oleh emosi personal
seperti dalam pengakuan Hanung di blog pribadinya bahwa film2 Islami yang telah
dibuatnya tidak lebih dari wasiat ibunya untuk juga membuat film bertemakan
agama. Tapi ah, saya rasa ini hanya alibi saja yang diciptakan Hanung. Lebih
dari itu Hanung sebenarnya tengah mereproduksi naluri pasar Manooj Punjabi dkk
untuk terus menjual apa yang tengah ngetrend
disukai masyarakat hingga mencapai titik jenuhnya.

Sementara itu,
beberapa minggu yang lalu, film terakhir Hanung Bramantro, Perempuan Berkalung Sorban (PBS) baru saja usai diputar di beberapa
bioskop 21 di kota-kota besar[1]. Tidak
seperti film sebelumnya, film yang mengekor ini tidak begitu meledak dan mampu
mengundang penonton dari identitas untuk datang dan penasaran kembali. PBS mempunyai kekacauan geografi, karena wilayah pondok pesantren di
Jombang yang menjadi setting film ini, tidak ada satupun yang dekat dengan
pantai, bahkan lebih dari 100 km untuk menjangkaunya, sementara Hanung
menggambarkan bahwa Annisa, santriwati pemeran utama ini, selalu lari ke pantai
ketika mengalami stress berat dengan perlakuan ayahnya yang kyai itu. Hanung seperti
tengah berkenalan dengan dunia pesantren, dan belum mampu menggali sisi
terdalam dari emosi santri dan santriwati yang mengalami permasalahan, maka dari
itu hanya digambarkan bahwa jika santri si santri stress, ya lari ke pantai,
kayak turis aja. Perkenalan Hanung
dengan dunia pesantren dalam film berseting tahun 1980-an dan 1997 ini menyerupai artikel Geertz, 30 tahun sebelumnya ketika ia
pertama kali datang di Jogja, tepatnya di Demak Ijo, dari sanalah tercipta
sebuah artikel monografi “ The Javanese
Kijaji: The Changing Role of a Cultural Broker” Mungkin seperti Hanung, Geertz
juga masih meraba-raba apa itu pesantren
dan dunia santri, sehingga keduanya ini hanya bermain-main di tataran permukaan
dengan mengemukakan deskripsi secara umum dan penuh stereotypikal terhadap kyai
dan santri di sana-sini. Meski demikian, harus diakui bahwa PBS juga mempunyai kelebihan dengan mendeskripsikan peran santriwati yang
selama ini justru diabaikan dalam naskah tulis Indonesia yang masih bersifat
patriarkis. Semua tulisan tentang pesantren didasarkan pada sudut pandang
laki-laki gus dan kyai. Hanung mencoba menggambarkan bahwa karakter ketegaran Annisa
(Revalina S Temat) adalah menyerupai seperti gambaran tentang Nyai Ontosoroh dalam
Pramoedya Ananta Toer di magnum opusnya
Bumi Manusia. Rasionalitas Annisa
tampak dalam perbincangannya dengan Khudori yang coba saya rekam dalam ingatan:
Khudori berkata, “Istighfar, Nisa! Istighfar!, lantas Annisa menjawab Aku sudah
berkali-kali istighfar, Le!. Khudori kembali mencoba menggurui Annisa, “Nisa,
aku tahu kamu lebih kuat dari ini“ Dengan tidak kalah tegas Annisa menjawab
“Kamu gak usah ngajarin aku istighfar! Allah gak pernah dengan istighfarku, Le!
Allah gak pernah dengan tahiyatku!.

Merayakan Film Santri, Menggapai Representasi

Film-film Islam menunjukkan bahwa agama ternyata menjadi menarik untuk
diceritakan di ruang publik. Film Islam marak karena agama itu sendiri telah menjadi
konsumsi publik yang tak lagi patut dijadikan sebagai ruang privat seperti
keinginan Nurcholis Madjid ataupun Nobert Ellias. Pertemuan dan pertautan Islam
dengan sekularisme dianggap menghasilkan subordinasi, hubungan yang tidak
seimbang, dan kerugian beruntun dari sisi agama, karena itu, pasca runtuhnya
komunisme, Agama, khususnya Islam menjadi isu terhangat untuk diperbincangkan
dan diangkat topiknya, partai agama bermunculan, bank syariah mulai dipercaya
nasabah, dan tak ketinggalan film bertema agamapun laris manis ditonton kelas
menengah kaum kelas menengah perkotaan. Namun
demikian jangan terlalu bergembira terlebih dahulu dengan fenomena ini. Bagaimana
dengan nasib penganut agama itu sendiri, seperti misal kaum santri?

Seorang
antropolog muda, William Sewell mengungkapkan bahwa tesis antropolog Amerika, Clifford
Geertz, mengenai masyarakat Jawa yang terkotak dalam tiga politik aliran (abangan,
santri, priyayi) telah dikritik dalam sekitar 150 jurnal dan buku. Namun, fenomena kini yang paling terlihat adalah “menang”
nya kaum santri yang mulai menemukan
identitas barunya sebagai “neo santri“, meminjam istilah Kuntowidjoyo dalam
bukunya “Paradigma Islam”. Sejak pertengahan Orde Baru, kaum santri mulai meretas
menjadi kelas menengah terdidik dan terbaratkan, di awal tahun 1991 kaum santri
menduduki beberapa posisi penting di birokrasi dan perdagangan. Perekonomian
santri mulai bangkit pesat, setelah sekitar lebih dari satu abad terlelap pasca
bubarnya organisasi Syarekat Islam. Mengacu pada seorang
Islamolog, Marshall Hodgson yang meneliti hubungan antara Islam di Timur Tengah
dengan Islam di Asia Tenggara (The
Venture of Islam, vol 1974:), menilai bahwa gerakan santri pasca Orde Lama
jauh lebih kompleks karena tidak hanya menekankan pada istilah Hodgson adalah
“Syar’iah Mindedness”. Pointnya adalah, posisi santri kemudian menjadi lebih
rumit dan cair, tidak bisa diletakkan dalam satu kotak tipologi seperti tahun
lima puluhan, namun pertanyaannya apakah film-film bertemakan Islam dan
pesantren juga membaca itu?

Pasca film Ayat-Ayat
Cinta, dua film besar mulai mengusung tema Islam dan pesantren, 3 Doa 3 Cinta dan Perempuan Berkalung Sorban. Dua film terakhir ini melengkapi
khasanah eksplorasi tentang pesantren yang telah ditulis, diulas oleh para ilmuwan sosial baik dari dalam
maupun luar negeri. Mulai dari Clifford Geertz, Dawam Rahardjo, Zamakhsyari
Dhofier, Abdurrahman Wahid, Endang Turmudi, Murray Thomas, Martin van
Bruinessen, Julia Day Howell, Sidney Jones, Lance Castel, hingga Ronald Luken Bulls.
Namun demikian, sutradara film
Indonesia cenderung masih malas untuk mengetahui literasi etnografi sebagai
pendukung pembuatan film agar lebih mendetail dan tidak terjebak stereotypical dan penggambaran tentang
santri hanya pada wilayah permukaan, persis seperti para etnografi tahun 50 an
ketika menarasikan pesantren dan santri. Sutradara Hanung Bramantyo dan Nurman
Hakim dan siapapun sutradara film Islam kelak seharusnya tidak hanya mengacu
pada novel Habiburrahman ElRizaqi atau Abidah Al Khalieqy yang menggambarkan
Islam sebagai sebuah dunia padang pasir, unta, sungai nil, piramida yang
eksotis dan pesantren, gus, kyai dan santri yang jorok semata. Ide sutradara perlu
merenungkan sejenak bahwa santri adalah denyut yang terus bergelayut dinamis seperti
yang digambarkan oleh Mark Woodward tentang fenomena kaum santri yang tidak
hanya melakukan aktivitas pada tataran normative/”normative piety”. Harry Benda
yang melihat munculnya santri-santri modern borjuis di Jawa, Andrew Beatty yang
berargumen bahwa varian santri hanya merepresentasikan subtradisi dari sekian
puluh kelompok kecil didalam dunia Islam yang sebenarnya lebih besar, atau Ricklef
mengenai para santri yang menjadi priyayi. Referensi teks itu penting agar
menarasikan sebuah film tidak hanya didasarkan pada nostalgia masa lalu dan
argumentasi-argumentasi yang sifatnya common
sense semata. Perlunya sutradara untuk membaca kemudian tidak harus membuatnya
terjebak dalam pembuatan film literer ala sutradara Jerman, Rainer Werner Fassbindery yang menggarap Berlin Alexanderplatz (1980), yang patuh
pada naskah buku aslinya karangan Alfred Doblin (1929) hingga menyebabkan durasi
film tersebut menjadi 15 jam 21 menit, ah kalau ini sungguh terlalu berlebihan.

Di sisi lain, ada dorongan untuk kaum santri bahwa
untuk menjadi kelas menengah yang baik bukan hanya tekun membaca Ali Syariati,
Hassan Hannafi, namun juga menonton film-film besutan Hanung Bramantyo atau pun
film milik Mel Gibson yang belakangan ini cenderung relijius. Karena itu, tujuan
yang lebih baik seharusnya adalah bagaimana membuat santri bukan hanya sebagai
objek yang digambarkan secara stereotipikal, lebih dari itu membuat mereka
menjadi kelas menengah yang “berselera baik“ dan melek terhadapa film sebagai
salah satu budaya visual.

Perayaan modernisasi santri diawali pada akhir tahun
1970 an, banyak terjadi transformasi anak-anak muda pedesaan menjadi
terurbanisasikan. Pasca pesantren mereka tidak perlu bingung karena telah
dibangun sebuah pendidikan tinggi bernama IAIN yang mampu memodernkan dan
membaratkan santri-santri tapal kuda di Jawa Timur, Lombok, Kalimantan Barat
hingga Sumatera. Tercatat sekitar lebih dari 23 ribu santri pada tahun 1979 meningkat
menjadi 81 ribu pada tahun 1989. Modernitas santri dihasilkan dari dua
transformasi, yakni belajar di IAIN atau melanjutkan studi di Mesir seperti
dalam gambaran Fahri di film AAC Fahri sedang menyusun tesis untuk S-2nya atau Khudori
dalam PBS yang juga tengah belajar di
sebuah kamar dengan latar depan piramida. Film Islam menarasikan tentang
nama-nama santri seperti Fahri (Feddy Nuril); Huda (Nicholas Syahputra); ataupun
Khudori (Oka Antara) merupakan representasi sekaligus perayaan menyenangkan
bagi kalangan santri. Semua santri ini tidak lagi seperti yang digambarkan oleh
Geertz tentang orang-orang yang mengenakan pakaian putih dan bergulat dengan perdagangan
subsistensinya. Namun demikian, saya berharap bahwa representasi santri dalam
film Islam kelak bukan hanya sebatas terus menerus mereproduksi nama-nama
santri dalam film, namun lupa dengan substansi santri yang terus berubah
keadaan kosmologi dan interaksinya.

Pasca film Ayat-Ayat
Cinta, muncul dua jenis film “Islam latah” yakni 3 doa 3 cinta dan PBS lebih sukses dalam menggambarkan kehidupan personal
para santri dan kyai dibanding sebagai film advokasi yang mengatakan bahwa pesantren bukan sebagai agen pemroduksi fundamentalisme
Islam dan terorisme 9/11 (nine/eleven)
dan Tragedi Bom Bali I dan II. Di sisi lain, film 3 Doa 3 Cinta misalnya masih terjebak pada pengkotak-kotakkan Islam,
bahwa ada Islam radikal, Islam proletar Islam fundamental, Islam liberal, Islam
moderat, Islam modern dan Islam tradisional dan Islam Islam lainnya. Ini
merupakan ciri simplifikasi yang pernah dilakukan oleh peneliti Islam
sebelumnya seperti Clifford Geertz. Dua film islam “latah“ pasca Ayat-Ayat Cinta, 3 doa 3 cinta dan PBS ini
tidak hanya bermain-main dengan stereotype
tentang santri dan pesantren namun juga menyentuh sisi sentimentil dan
nostalgia mengenai kehidupan di pesantren. Merayakan dunia
kehidupan santri mulai dari hal-hal jorok, lucu, hingga kurang ajar. Ribuan
penonton yang berlatar belakang UIN/IAIN yang dulu notabene pernah nyantri,
datang untuk melihat “diri mereka sendiri” dalam adegan seperti Santri
berebutan mencium tangan kyai, tidak boleh ada radio di dalam kamar, satu kamar
untuk 5-8 santri, kyai yang poligami, hukuman menimba air, mengintip
santri-santri mandi, santri yang suka berebut makanan, santriwati yang mengatur
sandal para gus dan kyai setelah masuk masjid, sampai amrot-amrotan mairilan (sodomi sesama santri). Pada beberapa
adegan diatas, hampir selalu diiringi tawa kolektif penonton dalam bioskop yang
merasa “tersindir” karena pernah melakukan hal-hal tersebut. Permasalahannya kemudian adalah apakah film
Indonesia yang menceritakan hal2 tentang pesantren akan berhenti pada
stereotyping tentang santri seperti diatas? Jika ya, maka film2 tentang
pesantren dengan biaya miliaran rupiah ini tidak beranjak lebih jauh dari film2
indie amatiran, berbiaya murah, yang menstereotipkan Jogja dengan Tugu,
Malioboro dan para pengamennya, Keraton dan Benteng Wijilan, Sawah dan Ndeso, Nrimo, rumah joglo, logat
medok, baju lurik dan blangkon[2]. Lantas
apakah film Indonesia hanya akan berhenti pada stereotyping dalam pengambilan
gambar dan narasi ceritanya? Stereotyping dan etnosentrisme dalam film
Indonesia mengenai Islam ini juga seperti awal perkembangan ilmu pengetahuan
sosial pada abad 19 yang masih memandang bahwa untuk melihat dan meneliti suatu
kultur cukup lihat apa yang paling menonjol dari inti budayanya, lantas
dibuatlah narasi berulang yang berkesan bahwa kebudayaan lain itu lebih rendah,
biadab, patut ditertawakan dan dijauhi. Film-film bertemakan Islam dan kaum
santri, secara implisit menunjukkan bahwa hidup di pondok pesantren, bukanlah
pilihan otonom dari individu yang dilakukan dengan senang hati melainkan
pesantren kerap kali menjadi pilihan terakhir bagi individu, dikarenakan
sekolah umum/sekuler yang terlalu mahal, orang tua yang tak mampu lagi
mengatasi anaknya yang sangat nakal dan kecanduan narkoba, dan keluarga broken home, seperti dalam narasi
tentang tiga tokoh dalam 3 doa 3 Cinta misalnya berasal dari
kalangan berbeda, yakni Huda yang dititipkan oleh ibunya sejak kecil di
pesantren, Rian yang mempunyai sindrom broken home karena keluarga yang
berantakan, serta Syahid pemuda desa dari keluarga miskin yang hendak menjadi
santri karena orang tuanya sakit keras. Pandangan saya film Islam belakangan ini bukan justeru semata
mempopulerkan Islam, tapi juga menjadi ajang untuk memamerkan “sisi buruk” dari
dunia santri, kyai dan pesantrennya. Saya meragukan bahwa film-film Islam
belakangan ini hendak membela Islam, melainkan justeru membela trend pasar yang
memang tidak punya jenis kelamin itu.

Hatib Abdul Kadir

Penyuka Film

[1] Pada film Hanung khususnya AAC
dan PBS ini sangatlah beralur cepat
sehingga terkesan hendak merangkum semua jalan cerita yang telah ada di novel. Ini
mengingatkan pada novel Kite Runner
ciptaan Khalled Hosseini, yang diadaptasi oleh Marc Forster dengan alurnya yang
berlari cepat demi menarasikan secara komplit novel bertebal 324 halaman ini.
Sependek pengetahuan saya, salah satu adaptasi film yang lebih bagus dari novel
adalah novel Clockwork Orange milik Anthony Burgess yang digarap menjadi film
apik oleh salah satu sutradara idola saya, Stanley Kubrick.

[2] Filmfilm stereotipikal tentang Jogjakarta dibuat oleh para sutradara
Jakarta juga tampak pada Mengejar Mas-Mas
(2006) 3 Hari Untuk Selamanya (2006),
Perempuan Punya Cerita (2008) dan Otomatis Romantis (2008).

SO Does Thailand Need Buddhism to be a Natonal Religion?

2007-04-27T09:15:00.000-07:00

To my undesrtanding Buddhism is all about consciousness. The key words of consciousness is mind, and self. In other words, Buddhism teachs the state of consciousness of one's mind and self. Mind is the center of that consciousness. All of the values ; the categories of bad and good, beautiful and ugly, hell and heaven are located in your mind. It is therefore the teaching of Buddha is cessation from the sufferings (Rahula; What The Buddha Thought) that displace your mind from the state of consciousness.

Remember what this Srilankan prominent monk states to emphasize the centrality of mind in the Buddhism. "Don't follow your friends, your parents, your ancestors, your gurus, or even your prophets. It is only your mind can solve your problem. The solution neither can be found in the cathedral, mosque, temple, nor puras. It is your mind that provide you the solution.

Explaining the centrality of conscious mind in the teaching of Buddhism, Joseph Campbell, in an interview with Bill Moyers stated "there is no heaven and hell, there is no resurraction, there is no day of judgement, it is all about here and now" Morevoer he said, it is funny that you believe people other than you can solve your problem. Even the Buddha himself, I believe, he would not able to give you a solution. What the prophet such as Mose, Jesus, Muhammad, and Buddha can do is only to give you exercises (meditation?) leading you to get that state of consciousness. And you are the only one who can solve your problem.

There is real story published Newsweek Asia few years ago about an American rich profesional people who wanted to get away from his stressed world. He wanted his brain freshed, and pured from daily family's, bussiness', friends', and offices' problem. He wished he could have done that by leaving those stressing world and going to sangha becoming a discaple of Buddhist monks.

One year living in Sangha, he found him self very refreshed, and relaxed. He felt he was freed from all the life burden. He believed meditation and practices instructed by the gurus had successfully reshaped him in a new born experinece. Yet in the second year of his "schoolship" his mentor instruced him and friends to serve other junior students, visitors, and guests. He managed the sangha's organizations such as accomodation and communication for the visitors, financial accountabilty, juniors mentorship, sangha building and garden maintanance, parkings structures. He was getting and getting busier untill no one mentor instructed him again to practice meditation, and he himself could not find a time for meditation.

The situation he found in sangha is just the same where he was once in the office. He met people from different backround and attitude. Some are welcme, some are very demanding. He communicated with various people from different background with different personalities. He found problems everywhere. He got anger with other seniors. He found competitor in the sangha administration, there was always a problem, and conflict every day from televison he saw, calls he listened, bills he received, computer he run, news he heard, and he had wishes to solve all the problem sudenly. "Perhaps sangha doesn't provide peace of mind too", he wisphered finally.

By the story, I just want to emphasize what the Buddha taught about cessation from the suffering. It is neither in sanghas, pesantrens, seminaries, nor ghettos where one can solve his problem. It is in one's mind. In the Thailand context, if the Thai people need to protect their Buddhism tradition from the "corrupting" westernization as ASIA SENTINEL reported. I am doubted if they can make it successfully by nationalization of Buddhism. Perhaps the solution is by empowering the message of Buddha through sanghas, schools, and other Buddhist institutions.

In Campbell words, even this phenomena would be very challanging. There is no corruption, there is no moral decadency, there is no Western and Eastern, there is no modern and savage. everything is nothing; Only your mind.

Religious Upsurge in Thailand?

2007-04-25T23:25:00.000-07:00

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Have you read Taipai Times or BBC today?
One of their headlines is about Monks ' rally in Thailand : Hundreds of monks in Bangkok leading a rally demanding Buddhism to be declared as the official religion of Thailand. Interestingly The Times reported that General Sonthi Boonyaratglin, the coup leader supported this idea.

I am not interested to mention some facts as the Times or BBC have described that Thailand is 95 % predominantly Buddhist population with small numbers of Muslim society settling in Southern part of the country. Rather to address a quiestion; is this an anti-thesis movement against secularization. Or reaction against Muslim clamor in the South for more outonomy.

I might not sure, if the rally was shaded by the rejection of modernization-secularization which --I beleive--is being proliferated in this country amid its tourism program. It is a common knowledge that because of its attractive programs of tourism, Thai people, backed by the government, pushed out the development, and modernization of tourism facilities such as hotels, resorts, nite clubs, restourants, cafes, and air port.

The side effect of this program, along with the influx of worldwide tourists in the country, Thailand now --according some reports--becomes popular destination for pleasure tourism including prostitution. Consequently, along with the drugs circulation, and unhealthy sexual behaviour, Thailand currently has the highest ranking risks of HIV and AIDS cases among other Southeast Asian countries.

Back to the elephant Rally led by monks, It is an important quiestion to raise whether this so called the upsurge of Buddhism in Thailand is phenomena of de-seculariation of the world as Peter L Berger predicted, or resistance againts Muslim in the South. In other words, my further quiestion ; is the rally in Bangkok the same as Hizbuttahrir rally in Jakarta demanding for syari'a Islamic law. Do the Monks rally upsurge with similar ideas of anti-pornography -secularization, and liberalism as the Hizbuttahrir, PKS party, or Majelis Mujahidin did in Jakarta.

My understanding of Buddhism lead me to a conclusion that Buddhism has the most tolerant tradition to differences. Buddhism also promises more tolerance to modernization than any other traditions. Paying great attention to the mind and reason, Buddhism is adopted to be new religion in the West. It is undoubtedly a fast growing religion in America. One of the reason that Buddhism attracts Western people is that Buddhism is considered very insisting to the peace state of mind; a solution for Western conflicting and stressing world. Buddism and the West are like bride and its groom, peace of mind and rationality. Such phenomenan is clearly depicted in many Hollywood movies such as Becentinial man, Bullet proofmonk, The Matrix in trilogies, two series of Kill Bill, Tomb Rider, Kungfu Hustle, ect..

Thus I would not believe that rally is their resisting expression against the west modernization as some people did in Jakarta. Rather I assumed that the rally is Buddhists' clamorously responding Muslims' shout out of anti discrimination in the southern part which might be considered as challanging the Thai unity. If so, Is this phenomena of the rally can be considered as Thai Buddhists' caution from the threat of Islam.?

I hope not, as John Esposito affirmed in his book The Islamic Threat, Islam is not threat for any civilization in the world, rather Islam has been misunderstoodly stereotyped as a threat of the world order. To answer this quesition, I am looking forward to hearing from Southern voices about themselves. ....... let's talk next time

.

Hearing Things, religion, illusion and the American Enlightenment by Leigh Eric Schmidt

2007-04-25T20:52:00.000-07:00

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Ask your God. If you believe in God, he will tell you the truth”. This was a reply by a LDS sister at Temple Square Salt Lake City last week when I asked her how they supposed to believe if their leader is a God’s messenger.

Member of Ahmadiyah, one of Islamic groups, also reply similarly if one asks them how he or she should believe if their leader Mirza Ghulam Ahmad was their prophet. God gives the signs to him. Watch the signs and ask God if those signs are the answer ordering you to believe.” They say.

Hearing Things, religion, illusion and the American enlightenment written by Leigh Eric Schmidt is indeed a reflection on inter-relation of religion, which was represented by phenomena of magic, and superstition with the rationalistic spirit of enlightenment. Schmidt ‘s reflection is clearly in Lily Tomlin remarks “why is it when we talk to God we are said to be praying, and when God talks to us we are said to be schizophrenic?

Trying to explain the phenomena, Schmidt proposes important theses that American religion in that time was more influenced by Christian spiritual tradition not by their social tradition (enlightenment?). Schmidt supported his thesis by providing individuals as example like a Victorian hypnotist, Walfred Body calling himself as a man with twelve voices. Saying in his lecture of spiritualism and ventriloquism that the spirit voices were simply the throwing of the voice by the medium or the exponent into another place (p160) or Jacob young desiring a hermit’s life (p 50), or some other individuals hearing God’s call to preach in spite their illiteracy. On the other hands Schmidt concerns with the “social context of that period, the development of early modern technology such as the spiritualist invented a psycho phone that could supposedly transmit super normal or spiritual voices.(p. 241)

Overall, the author I think has successfully explored his ‘imagination” as hearing things was the evident that American period of enlightenment was also not free but even colored by this spiritual tradition. Thus, the evident supports the previous scholars within our discussion such as Max Muller, E.B Taylor and Frazer who say that animism, magic, and principal of Totem and Taboo are important element of religion.

The Invention of Religion by Derek Peterson

2007-04-25T19:33:00.000-07:00

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The invention of Religion
The aim of this book is as a whole to discuss the process in which religion and state are contested among nationalists, colonial officers and politicians. Derek Peterson and` Darren Walhof devides the contents onto three sections; first modernity, religion scholarship, and politics. Second, Reforming Religion, Imagining Nationalism, and Religious Displays. I am focusing on chapter seven, Secularism and Religion in Arab Middle East reinventing Islam in a world of Nation states. by James L. Gelvin. The main issue of this essay is how the dynamic debate over the issue of Islam as a national identity and the formation of nation state and secularism.

Gelvin’s depiction on how European (Westerners) look at the unsuccessful secularization of Arab Middle East is his motivation to say that every region has its characteristic different from the others. In Chidesterian oulook, Gelving may want to criticize and make a fun of Western scholars who always measure other people and culture with their western perspectives. Those they say the successful of Iranian revolution and the zeal of such movement in almost all Muslim countries was very shocking. How come secularization that implies reason, science, positivism is defeated by the irrationality; pietism of religion. I agree with the author that evolution is not always linear. In some regions it can be circular.

Gelving description of Tannzikmat period (1839-1876) shifted by period of sultan Hamid II is fascinating as it has clearly pointed the process a Turkey’s experience of ‘secularization’ issue long before the Kemal Atatturk restoration. According to Gelvin, in order to keep religion-state balanced here are some movement that Sultan Hamid II imposed; Missionary activity within the empire suc as sending missionary for people in South Iraq to Shiism, dissemination of propaganda and official Islamic text n attempt to secure religious activity, imperial patronage and employment of religious scholars four Support for religious endowments and infrastructure (p 122-123)

This is very informative essay as it contains the dynamic of Turkey (Persia?) experience defining religion and the state. Unfortunately the author forgets to discuss the further dynamic of Kemal Attaturk period, or other Arab countries that experienced similarly as Turkey.

John P. Burris, “Exhibiting religion; colonialism, and Spectacle at International Exposition 1851-1893:

2007-04-25T19:25:00.000-07:00

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First thing, let’me appraise this work of John P. Burris “Exhibiting religion; colonialism, and Spectacle at International Exposition 91851-1893 as a unique research. The uniqueness of this research lies in the subject he concentrated which he relates to the main theme, which he focuses. The subject is the first worldwide cultural exhibition held in Briton 1851 and the following event in Chicago 1893. The main theme or topic Burris designs is the history of comparative religion and its formation in the world wide scholarship (p xvii) Creatively he reconstructs these events as very important forum making the science of religion “go public’ by using popular culture of exposition. Some important issues raised in this book such as; the contribution of the exposition especially the parliament of religions to the field of comparative religion, the forum investment in initiating a new field of comparative religion. In addition, the most important point though Burris notification that even though the exposition aimed as a culturally commitment sharing, it did not free from the socio-context of that period, the savage and colonialization. (p. xvii).

The first exhibition in London clearly defined the savage or colonized culture and the colonizers. The next exposition in Chicago was more civilized but still had discriminated the blacks and the Japanese religion. Compared to Chidester, the two illuminate each other in the existence of rotation and evolution in every human history.

Studying the earliest cultural exhibition, its motifs, and affects in critical way, (Fucouldian ?) I even never think about that. Similar to Chidester’s work of the Savage system, for me, Burris also tries to approach the emerge of comparative religion, in its early history as important instruments to endure their colonialism. While Chidester brings the case of three periods in South Africa (frontier, imperial, and apartheid), Burris bring his idea by analyzing the context within the exposition of religions in Chicago international exhibition. Burris successfully exposed his arguments by exploring the attitude of the organizer and the power behind them who segregated the blacks section and their continuation to discriminate the primitive and civilized culture. However, unlike Chidester, who feels indebted with Fucoault and Edward said, I feel Burris even though has the same paradigm of postcolonial perspectives, Burris does not mention both scholars.

In one hand, Burris criticizes the “hegemony’ of the colonizer countries in determining a culture (read; religion), on the other hands, Burris seems positive in analyzing the Chicago exhibition as a more egalitarian forum than the previous one. His argument of American better attitude toward differences seems his apology for the different of America from the Europe.

Savage System, Comparative Religion in Southern Africa, by David Chidester

2007-04-25T11:03:00.000-07:00

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This book, the Savage system by David Chidester highlighting colonialism and comparative religion in Southern Africa has proven the validity of Edward Said’s thesis on Orientalism. In his Foucauldian work Orientalism. Said affirms that orientalism is an attempt to understand society group along with its culture in a way they look themselves. In another word, it is looking at society with your own perspectives. (Said, 1979) Unfortunately, as the orientalists were the references of the colonial power, it was one of the tools to hegemonize the power. The colonialists interpret the colonilized people in a way they want to prolong their colonialization. It was the power of knowledge. Once Said says in PBS TV: They (the Western sources) look the Arab, in a way I never understand it was my culture” David Chidister approaches similarly in his determination of comparative religions in Southern Africa in three periods; frontier, imperial, and Apartheid.

The frontier period, is the oldest period of comparative religion on southern Africa. In that, the earliest frontiers described African as people with no religion. no gods no worship, no temple. They similiarized African people with animal uncivilizedThe Imperial period is after the frontier era that is within the earlier days of colonial era. Not so much different from the previous period, the description of African people in this period is negative. African is just above the animal the have only the savage religion. They worship natural stuffs like three, animals, idols, stones, ect.

The apartheid comparative religion, although has been in a modern period, describes the African as just its previous period in which African were uncivilized, no religions and hold primitive religions in which Africans are described as worshipping the moon and the sun.

The three periods as Chidester highlights is in an accordance with his main thesis that comparative religions (religious study?) were very European centric. What was perceived as religion should fit with the European thought of religions. There should be one God, sanctuary, and prophet. Agreed with Foucault approach Chidester reveals this doles not successfully reveals what actually the reality belonged to African.

I think Chidester deserves appraise as he has successfully elaborated the European centric even in the comparative religions. Just as the same phenomena described for the colonized people in Malay and Indonesia or some Middle Eastern countries that Edward Said reveals. No other orientation in that creation except an attempt to marginalize the colonized people and to keep them colonized. It is undeniably true.

Against Bush not against Coca Cola

2006-11-19T13:51:00.000-08:00

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Against Bush not against Coca Cola!

As Bush approaches Indonesia, many Indonesian Muslim organizations stage protests and demonstration rejecting the visit. Students in Makasar south Sulawesi, grouped in HMI, Muslim student Association, held their silence actions. In Medan some university students show their opposition against Bush. Abu Baker Ba’asyir, popular cleric who has just been released from the jail supported this resistance and said Bush is the real terrorist of the world. One national newspaper, which supports this movement, seems Republika. In one of its news room “ Rehat”, the editor comments on people with a stage supporting President Bush as the desperate looser. In the simple expression, Indeed Bush’s visit to Indonesia is a controversial gift before his thanksgiving holidays.

It is an important question to rise whether the show of resistance from many elements in Indonesia represent the whole voice of Indonesian, especially Muslims?

To begin with, this question, it is necessary to clarify why Bush is figure of controversies according to Indonesians while the same question was not applied for figure like Tony Blair who visited Indonesia last summer?

One must know, every American (Democrat especially) disagree with Bush’s foreign policy of Iraq. The insistence of President Bush not to pull out the American troops invites resistance both from inside and outside the countries. Evidently, the victory of Democrat party in the general election proves the proposition that most Americans disagree with Bush persistence. To Muslim of the world especially Indonesia, in opposition with Bush, they believe that the peace process and development in Iraq should be organized by the international forces under the United Nations, instead of America.

Another important issue that represents the voice of Muslim Indonesian against Bush is the American policy of Middle East especially Palestine-Israel which has been rooted as permanent enmity of large number of Muslim against American government. The double standard of American policy toward Palestine and Israel consequently creates hatred within the Muslim community. The ignorance of President Bush of the aggression by Israel in the one hand, and his active interference, on the other hands, to the domestic affairs of Palestine established enmity for Muslim including Indonesians

Such movement according to Ba'asyir is very important, as Indonesia is the largest Muslim population in the world that determines the face of Muslim as a whole. On the other words, the movements are political rhetoric against Bush policy not, of course, America as nation and culture. Because, in addition, in spite of their protests, Indonesian public are never absent enjoying American production like Microsoft, Hollywoods, Mc Donalds, Pizza Hut, and Coca Cola. Those students who shout out the banality of Bush are drinking Pepsi when they get exhausted. Santri parents, whom Clifford Geertz considered as the core part of Muslim in Indonesia, even cannot present entertainments for their children better than Hollywood. Finally AA Gym the most nationally respected preacher still ranks the largest audience according to some surveys due to his presence in “American” digitaled performance..!

Lately, hundreds of protesters are gathering in Probolonggo. Not to reject the arrival of Bush, but to welcome this in coming "a giant" guest. In their banner, it says : to respect the guest is the traditon of the prophet (detik com).The protesters also demand the rejecters to think logically as Bush also MANUSIA (human being). As a note, Probolinggo is one of East Java regions with its dominant traditional Muslim population.

Having read this latest news, I smile. I like this phenomena, here is Indonesia. The more diverse she is, the more my endless love for her.

Belajar dari Buffet, Bill dan Melinda Gates

2006-07-01T17:38:00.000-07:00

Refleksi aksi kemanusiaan Buffet dan Gates.

Minggu ini halaman muka koran koran di US memberitakan kejutan yang dilakukan seorang philanthropist Warren Buffet. Beberapa koran yang saya baca seperti The Wall Street Journal, New York Times, Financial Times, AZ Republic, dan Tribune Valley semua menempatkan berita tersebut di halaman muka. Beberapa diantaranya bahkan mengupas habis siapa Buffet, kisah persahabatanya dengan Bill Gates, hingga masa depan perusahaan yang dipimpinnya pasca record phlantropis yang telah dilakukannya.

Warren Buffet 75 tahun, pemimpin perusahaan Berkshire Hathaway Inc, sekaligus orang terkaya kedua di dunia setelah Bill Gates. Buffet demikian dipanggil, memutuskan untuk menghibahkan 85 % dari keuntungan bisnisnya untuk yayasan charity Bill and Melinda Gates. Sumbangan 30 milyar dollar ini akan melipat-gandakan nilai pundi-pundi Bill Gates Foundation yang saat in sudah menjadi lembaga charity terkaya di dunia dengan dana dari kocek Bill Gates sebesar 35 milyar dollar.

Besarnya jumlah yang dihibahkan Buffet memang sangat fantastis. Tak urung setiap penyiar berita di NBC Fox atau 8TV di AZ selalu berkomentar “wow that is unbelievable”. Dicatat oleh banyak Koran sebagai legenda sejarah philanthropy yang sangat monumental di America. Dengan bergabungnya dua orang terkaya di dunia ini menjadikan dana Gates foundation meroket melampau kekayaan lembaga philanthropy manapun di planet bumi. Gabungan dana Raja mobil dengan Ford foundation-nya (11 Billion Dollars), Lily endowment 8,3 billion, dan Andrew M Mellon foundation 5,5 billions belum sampai setengah dari dana milik Gates Foundation.

Yang lebih mengagumkan lagi dari donasi Buffet adalah. alih alih ia menghibahkan dananya ke yayasan sosialnya sendiri Susan Thompson Buffet Foundation atau milk anak-anaknya. Buffet lebih mempercayai Gates untuk mengelola dananya. Dalam kalkulasi kebanyakan orang, tentu lebih baik mendirikan yayasan sendiri dari pada memberikan dananya untuk yayasan orang.. Kepada ketiga anaknya, Susi, Howard, dan Peter, Buffet memang memasok dananya juga. Tapi tidaklah seberapa dibanding dengan dana yang akan ia alirkan kepada Gates. Pertanyaan ini hampir diajukan oleh semua wartawan kepada Buffet. Kenapa anda memilih Gates foundation dari pada untuk yaysannya sendiri.

Sambil tersenyum sang dermawan ini menjawab kira kira begini “Saya lihat program-program Gates Foundation sangat besar skalanya dan dikelola oleh orang orang yang professional. Buffet selalu merefer kepada dirinya sendiri sebagai investor di bidang keuangan. Sebagai pemilik dana tentu dia akan mencari orang yang bisa dipercaya dapat mengelola dananya dengan baik dan bertanggungjawab. Dia tak mungkin melepaskan dananya begitu saja kepada pemain yang tidak punya track record bagus. Menurutnya yayasan dengan sekala besar seperti Gates dan Melinda Foundation dan kemempuan organisasinya memungkinkan dananya segera dimanfatkan dariapada ia endapkan di yayasannya sendiri yang ia dirikan bersama istrinya 40 tahun yang lalu.

Dalam wawancara itu, dengan tersenyum Bill Gates merespons. Apa bedanya saat dia mengelola yayasannya hanya dengan dana pribadinya dengan saat ini dimana terdapat 31 billion dollar dari Buffet. Gates menerangkan “Dulu saya tidak terlalu risau kalau program-program yayasan saya tidak berhasil sesuai target. Apapun yang terjadi itu adalah dana saya. Tetapi karena sudah ada dana orang lain saya mempunyai beban lebih berat. Saya harus menjaga dana itu dan mempertanggungjawabkannya sesuai dengan amanat yang telah memberikan.

Kisah kemurahan hati Buffet tak lepas dari wasiat mendiang istrinya Susan yang meninggal tahun 2004. Istrinya berpesan agar kekayaanya disalurkan untuk kepentingan kemanusiaan. Pesan tersebut tentulah yang mengilhami setiap anak Buffet dengan yayasan yayasannya. Kata Buffet di 8TV “kalau anda mencntai seseorang, anda harus memberikan hal terbesar yang anda miliki untuk orang yang anda cintai. Berapapun harganya” Begitulah dulu saya juga berpesan kepada Bill Gates. Saya tidak tahu sedalam apa cinta Bill kepada Melinda…ha ha ha katanya sambi tertawa. Bila dilacak mungkin dalam cintanya Buffet terhadap mendiang istrinya Susan bak raja Moghul India yang mendirikan Taj Mahal untuk istrinya. Bedanya Buffet lebih memilih “jariyah” kemanusiaan, daripada membangun monument cinta. Langkah yang perlu ditiru orang yang banyak duit.

Yayasan Bill and Melinda Gates yang dipilih Buffet untuk memarkir dananya berfokus pada penanganan “the 3 bigest killers’ penyakit yang paling banyak menyerang manusia di dunia. Anatara lain. HIV AIDs, TBC dan malaria, disamping program program lain seperti pengembangan pendidikan di Amerika dan teknologisasi semua public library di Amerika. Dan pengembangan teknlogi dan pendidikan di Negara Negara berkembang. Diprediksi program-program Bill Gates akan sangat berpengaruh bagi negera Negara berkembang. Sebagai komparasi, dana Bill Gates foundation sendiri saja sudah melebihi dana project dan operasional semua lembaga di PBB selama setahun (hanya 25 billion dollar) Tahun lalu saja Gates menghabiskan dana 1.36 billion dollar hampir menyamai budget WHOI selama tahun 2006, 1,66 billion dollar.

Dibandingkan dengan dana tahunan projek kemanusiaan semua agen-agen pemerintah Amerika memang masih kalah (120 billion dollar /tahun) tetapi dipercaya dana yang dikelola oleh yaysan pribadi seperti Bill Gates akan lebih efektif dan sampai sasaran. Dana kemanusiaan lewat pemerintah selalu rentan dengan pressure dan kepentingan politik. Selalu terjadi tekanan dari mana mana. Berbeda dengan yayasan pribadi yang tidak mempunya beban dari pihak manapun akan leluasa untuk bergerak. Sebuah Koran mencotohkan policy PM Tony Blair yang akan mencairkan dana untuk misi tertentu. Akan ada kelompok yang menentang dan memunculkan pressure tertentu sehingga tidak sesuai dengan target.

Banyak harapan dari berbagai pihak akan langkah generous ini. Dengan besarnya dana dan kemampuan yang organisasi yang tidak diragukan memungkinkan Gates Foundation berhasil dengan baik dalam menjalankan programnya. ”Pasti ada obatnya” demikian kata Bill dan Melinda Gates saat ditanya tentang optimistiknya dengan penemuan obat atau vaksin untuk penyakit yang paling mematikan manusia HIV AIDS.

Kebanyakan tanggapan yang aku dapatkan dari berbagai tokoh yang diwawancarai di Koran sangat positive. Mereka berharap langkah Buffet ini akan mempengaruhi orang orang kaya di US untuk berderma seperti Buffet. Yayasan Gates juga banyak mendapat pujian. Kebanykan yakin bahwa kemampuan Bill gates dan Melinda tidak diragukan dan dipercayai bisa berhasil menjalankan program programnya. Tanggapan kritis datang dari para ahli pajak. Di Financial Times misalnya, ada seorang accountant pajak yang menduga bahwa apa yang dilakukan oleh Buffet adalah cara yang strategic untuk menghindari pajak yang harus ditanggung property-propertinya. Ada dua keuntungan katanya. Buffet terhindar dari tagihan pajak, dan namanya harum karena dia menjadi donator besar untuk program-program kemanusiaan. Ada juga yang mempertainyakan peran Negara dan individu. Seorang analis mengatakan kalau seorang individu seperti Bill Gates mempunyai dana yang besar untu program program public, saya takut nanti Negara malah jadi malas mengatur urusan public. “Lha bukannya sudah ada individu yang bisa menangani urusan mereka” katanya.

Langkah buffet, Bill dan Melinda Gates memang “mengagumkan:” Kita patut ghembira dan bersyukur masih ada orang orang seperti Buffet, Gates, dan Melinda. Jika benar benar teralisasi, ribuan orang di negara-negara berkembang yang menderita karena AIDS, TBC, Malaria akan menerima manfaat dari program program Yayasan Gates ini. Anak anak pintar dari berbagai belahan dunia juga memungkinkan menikmati dana scholarship di universitas universitas terkemuka. Juga akan berpengaruh pada kemajuan tekhnologi dan pendidikan di negara negara berkembang.

Tapi catatanku tantang Bill Gates, beberapa minggu sebelum tercapainya “big deal” dengan Buffet, Gates sudah terlebih dahulu mengumumkan masa transisi posisi tertingginya di Microsoft Corp. Dia menyatakan akan secara teratur menyerahkan kepemimpinanya kepada generasi Microsoft setelahnya. Dia meyakinkan semua pihak bahwa masa peralihan ini sudah dari dulu ia siapkan dan tidak akan mengalami kendala apa apa untuk Microsoft. Alasan pengunduran dirinya ialah ia akan berklonsentrasi dengan Melinda untuk lebih serious mengurusi yayasannya.

Semoga Bill bisa menjaga kata katanya. Mengurusi yayasan sosialnya. Dugaanku, dengan pendirian yayasan yang besar dan kekayaannya Bill dipastikan sudah mempunyai akses yang luas dengan badan badan dan pemimpin pemimpin dunia. Jika dia mau suatu saat, dia bisa menjadi sekjend PBB. Mudah-mudahan dia tak tertarik!

Update: Net kekayaan Bill Gates, menurut FORBES saat ini $ 46.5 Bill

Tempe, July 1st 2006
Dioleh dari berbagai sumber: The Wall Street Journal, New York Times, Financial Times, AZ Republic, dan Tribune Valley

Red Rock Chapel: a Spiritual Oase in Sedona

2006-06-08T22:21:00.000-07:00

On the Road to Sedona, flee from 113 degree f of Valley, 06/04/06

Cross on the hill: American spirituality!

A witness of God's Mighty

Entrance to the chapel

Hutang Kita terhadap Jogja

2006-05-29T21:52:00.000-07:00

gambar: Warung Angkringan, dan para abdi dalem kraton Yogyakarta

Film Janur Kuning memang dahsyat! Film yang digarap tahun 1980-an mampu menggoreskan optimisme anak anak SD se-usiaku saat itu tentang apa arti pantang menyerah. Indonesia hampir kolaps. Meski sudah memproklamirkan diri sebagai negara merdeka, Agresi I dan II (1947-1948) oleh Belanda seolah–olah membuat proklamasi yang dibacakan Sukarno itu sia sia. Tapi dengan sedikit tentara yang tersisa, Jogja saat itu ibu kota negara, selama 6 jam berhasil dikuasai tentera rakyat. RRI selama beberapa jam mengumandangkan pekik “Merdeka” dan mengumumkan dengan bangga ke dunia internasional bahwa Indonesia masih ada! Andai saja 6 jam di Jogja tak terealisasi, mungkin Konfrensi Meja Bundar yang mengantar penyerahan teritori Indonesia dari Belanda tidak akan pernah ada. Sayang, film itu terlalu menonjolkan ketokohan Suharto. Bukan panglima Sudirman yang sesungguhnya mempunyai andil besar dalam perlawanan yang heroik itu.

Mengenang Jogja adalah mengurai arti perjuangan. Bukan hanya karena kota ini syarat akan sejarah berdirinya Republik Indonesia. Tapi Jogja adalah kota perjuangan dalam arti yang sesungguhnya. Siapapun yang pergi Jogja mempunyai sebuah harapan untuk masa depan yang lebih baik, cita cita yang tinggi, terutama dengan menyelesaikan studi di perbagai perguruan tinggi di Jogja yang mencapai lebih dari seratusan. Jogja tidak menjanjikan uang sebanyak di Jakarta, atau bahkan kota kota besar lainnya di Jawa. Kalau anda pengusaha, mungkin Jogja bukanlah alternative yang tepat untuk mengembangkan usaha, kecuali mau mempertimbangkan pengeluaran mahasiswa yang pas-pasan.. Demikianlah, karena sebagian besar mahasiswa saya yakin juga hidup dalam kondisi perjuangan; Pengeluaran dan pemasukan yang selalu diawasi oleh orang tua.

Bagi yang kuliah sambil bekarja tentu harus lebih prihatin lagi karena gaji UMR di Jogja sangat rendah. Lebih rendah dari kota besar lainnya di Jawa. Saya pernah bertanya pramuniaga di Matahari Malioboro, Mirota Kampus Kali Urang, para penjaga counter HP di Ramai Malioboro, penjaga warnet di sekitar UII, dan penjaga wartel di beberpa tempat. Gaji mereka sebulan sekitar 200.-300.ribu. ($ 25-35 ) Padahal penjaga counter pakaian di Grage Mall Cirebon itu Rp 400 ribu.. Oh ya, teman saya yang kerja di kantor PLN juga becerita gajinya Rp 200.ribu. Tapi aneh semua yang saya tanya apakah cukup, semua mengatakan “ya dicukup cukupin-lah” Lebih aneh lagi adik kelas saya yang pernah nyambi sebagai ustadzah di sebuah pesantren di Jogja gajinya Cuma 75 ribu ($ 10) sebulan (th 1999an) dan dia berhasil tidak meminta kiriman rutin dari orang tuanya.

Jangan silau dengan mahasiswi mahasiswi cantik Jogja yang nyambi jadi pelayan di restauran atau counter counter HP. Gajinya tidak seberapa di bandingkan kota lain, apalagi di Jakarta misalnya. Oh ya saya ingat gaji teman saya hanya lulus SMA yang jadi buruh non skill di Bekasi itu sekitar 800.ribu. Di Jogja, gaji sebesar itu lumayan bagus untuk bulan-bulan pertama lulusan S 1 Jogja. Saya pernah ngobrol dengan teman-teman lulusan UMY yang bekerja di bidang computer. Mereka terbengong bengong dengan beasiswa bulanan saya di UGM yang jumlahnya melebihi gaji bulanan mereka. Saya baru tahu lulusan IT UMY –pun kalau belum established benar, bayarannya tidak lebih dari sekitar 800, ribu. Teman teman S 1 saya bilang “itu sudah gede mas”…Jadi di Jogja lulusan skilled S 1 gajinya sama dengan buruh lulusan SMA di Bekasi.

Perjuangan, artinya menyiasati hidup. Meski hanya 250.000, ($ 30 ) sebulan mereka bisa hidup, bisa belajar , bahkan bisa juga sambilan buat pacaran ha ha..Pelayan cantik di Mirota itu ternyata tiap pagi dan sore diantar-jemput pacaranya. Temanku, Siregar dari Batak, hari pertama gajian biasanya makan di Rumah Makan Padang Sederhana yang sekali makan (dibungkus) tarifnya sekitar 10 ribu. Tapi di pertengahan bulan sudah nongkrong di angkringan. Tiap malam menikmati nasi kucing dan susu jahe hanya dengan Rp 2500 (25 cents). .Minggu terakhir biasnya dia akan mengurangi jatah makanannnya.

Perjuangan itulah pelajaran yang sedang dijalankan oleh figure-figur mahasiswa di atas. Mereka berpikir bagaiamana menyiasati kekurangan kiriman dari rumah, atau menyambung hidup untuk meneruskan rencana cita cita. Untungnya di Jogja banyak gerobak angkringan atau mbok mbok yang menjual nasi beserta lauknya hanya sekitar Rp 2000. (20 cents). Oh ya, saya dan teman teman biasa sarapan di si mbok belakang kosku. Nasi pake ayam suir suir (sobekan daging ayam) hanya sekitar Rp 2000. terkadang Rp 1500 (15 cents). sudah plus pake air minum teh hanget hmmm, murah benar!. Tengah malam sekitar jam 1-3 kalau lapar banget tinggal pergi ke pasar Gejayan. Di lesehan midnite itu bisa makan sambel petai ikan, atau ayam dan sayuran seharga Rp 3000an.(30 cents)

Bagi para mahasiswa, Jogja memang menyediakan semua fasilitas belajar untuk hidup dalam perjuangan. Angkringan yang murah dan nonstop setiap waktu. Mbok mbok yang sayang dan perhatian sama mahasiswa..Pak RT yang tidak lupa mengundang slametan. Teman teman yang siap meminjami uang jika kiriman datang terlambat. Pacar yang juga tetap setia dan sabar meski lagi bangkrut. Kios kios rental VCD yang menyediakan film film bajakan penghilang stress. Para Romo dan Suster yang mau menghibur jamaahnya. Bahkan kata Emha Ainun Najib, pelacur pelacur Jogja itu murah murah juga menyesuaikan tarifnya dengan kondisi kota Jogja. Saat kos di Minomartani baru sadar kalau bapak semangku itu seorang germo di Sarkem. Katanya kalo mau, bisa datang kapan saja. “banyak discount” rayunya

Aku yakin orang orang Jogja masih banyak menganggap hidupnya sama seperti saat nenek moyang mereka bersedia menjadi tameng Tentara Rakyat di hadapan serdadu Belanda. Mereka harus ikut melebur diri dengan perjuangan para pelajar dan mahasiswa untuk meraih cita citanya. “Teruskan kalian belajar untuk membangun negeri ini, biarkan kami yang menyediakan logistiknya “ mungkin begitu yang ada dalam benaknya.

***************

Masa “tirakat” bagi para pelajar mulai berhenti saat mereka sudah berhasil meraih degree akademiknya dan mendapatkan kerja. Hidup di Jogja atau di lain kota.. Lain halnya dengan penduduk Jogja dan sekitarnya yang belum sempat meraih pendidikan tinggi dan hidup dalam ekonomi yang pas-pasan. Perjuangan dan tirakat bukan-lah suatu fase hidup yang akan berakhir tapi sudah menjadi bagian hidup yang harus terus dijalani..Orang Jogja seakan sadar apa yang mereka lakukan adalah perjuangan mulia, berkorban untuk orang orang non Jogja dengan melupakan nasib mereka sendiri. Ibarat lilin mereka memberi penerangan tapi membiarkan mereka sendiri terleleh oleh api..

Di sudut sudut Malioboro kita bertemu orang Jogja asli yang sepanjang hari menunggui becaknya mengais rezeki dari penumpang. Syukur ada turis yang mau naik becak. Jangan heran, hanya di Jogja yang punya tarif resmi becak. Di samping itu para penarik becak sangat lebih rapi dari pada tukang becak di Pantura. Mereka mau antri, atau mempersilahkan temannya mendapatkan penumpang. Aku tahu penghasilan mereka kurang dar cukup tapi demikianlah kehidupan harus di jalani. Anda perlu tahu, kalau ke Jogja tak usah ragu naik becak. Tarifnya sudah standar, aman, dan ramah karena mereka sebagian besar mendapatkan pembinaan dari dinas pariwisata Jogja.

Setiap pagi, di saat para mahsiswa masih malas malasan di atas kasur, orang Jogja selatan (Bantul Gunung Kidul, Purworejo dan sekitarnya) sudah memenuhi jalan mempersiapkan semua keperluan utama industri akademik Jogja. Tukang sapu, buruh pasar, cleaning service, penjual sayur, nasi, bubur ayam, security, buruh pabrik, tukang bangunan dan para pegawai rendahan lainnya berlomba memacu sepeda ontel dari selatan (Bantul dan sekitarnya) ke utara pusat kegiatan Jogja. Mereke yang tinggal di desa desa banyak yang tetap mengais rezeki di sawah atau ladang menyediakan komoditas makanan dan sayuran. Pukul 6, Ring road utara biasanya sudah ramai suara hiruk pikuk, senda gurau dan saling sapa antar mereka. Agak siang sedikit orang Jogja yang sudah lebih baik pendidikanya berangkat kerja ke supermareket, atau toko–toko bukan milik orang Jogja yang berjamuran di pojok pojok kota, office boy di kantor kantor, atau membuka dagangan di Malioboro.

***********************

Jogja, dan orang orangnya punya karakter yang unik. Kenal mbah Marijan 67 th penjaga gunung Merapi yang tidak mau turun gunung meski sudah diperintahkan Sultan Jogja?. Bagi dia berdo’a di kesunyian Merapi untuk keselematan jiwa penduduk di punggung Merapi adalah kewajiban utamanya. Presiden SBY –pun tak urung kirim Salam dengan mbah yang unik ini.

Jawa, khusunya Jogja memang khas.. Masih ada orang seperti mbah Maridjan.. Jangan heran mungkin hanya ada di pasar Bringinharjo Jogja, ada laki laki (bertawaf) berkeliling pasar memakai pakaian kraton dan blangkon yang agak lusuh sambil membaca mantera. Tak sempat aku bertanya apa maksudnya, tetapi aku tahu ada 2 mantera ; mantera untuk kebaikan dan mantera untuk kejahatan. Aku menduga laki laki itu sedang berdo'a untuk kebaikan pasar.

Beberapa bulan setelah Tsunami melanda Aceh, ada kabar Jogja akan dapat giliran. Raja Jogja (tentu setelah berkonsultasi dengan penasihat spiritualnya) memerintahkan masyarakat untuk memasak sayur lodeh 7 macam (9 macam? ) bahan sayuran. Tak ayal hari hari itu sulit mendapatkan bahan sayur lodeh di pasar. Aku ingat betul keluarga dan tetangga temanku saat itu sedang sibuk memasak sayur lodeh. Temanku mengeluh tidak mendapatkan kacang panjang di pasar. Pagi pagi sudah diserbu pembeli katanya. Tsunami lawan sayur lodeh...unik bukan??! Damarjati Supajar, Filosof Jogja dan penasihat pribadi Sultan sering mencoba merasionalisasikan arti sayur lodeh. Tetap saja susah dilogikakan. Yang jelas , masyarakat dari Wonosari di Gunung Kidul, sampai Kalikuning di Sleman percaya bahwa sayur lodeh telah meredakan Tsunami.

Mbah Marijan, pria lelaku dan contoh2 lain diatas adalah ungkapan khas tradisi Jawa yang khas dan rumit menjelaskannya. Damarjati Supajar selalu memulai dengan bertanya lahir itu ada dari mana?kemudian dia akan menerangkan filosofi Alun-alun utara, selatan, Siti Hinggil sampai Istana Sultan yang menghadap gunung Merapi. Bumi itu pusatnya di Jawa" begitu mitos orang orang Jogja. Nies Mulder dan Marx Woodward menekankan sisi mystis Jawa yang sangat kental, dan selalu menjadi warna tradisi masyarakat Jawa sama seperti para antropolog pendahulunya meski penelitiannya dilakukan di tempat lain sepeti Hefner (di Tengger) dan Geertz (di Pare).

Kalau aku mencerna dari orang orang Jogja, filosofi Jawa adalah filsafat Urip mung Mampir ngombe (hidup di dunia ini sekedar mampir minum). Artinya sekedar singgah di rumah teman, café atau warung kopi. Sekedar menghilangkan dahaga. Sebagaimana orang mampir, maka karakteristiknya; harus mencoba menikmati apa yang dihidangkan, hormat terhadap tuan rumah, tidak terlalu bernafsu untuk mendapatkan yang lebih, selalu mawas dengan tujuan hidup setelah mampir “ngombe” yaitu kehidupan sebenarnya di rumah masing masing (alam setelah dunia). Saat mampir di rumah orang, orang Jawa tahu akan banyak hal terjadi, mungkin menyenangkan mungkin. menyedihkan, tapi orang Jawa harus tetap tenang karena ingat itu terjadi hanya sebentar dan sesaat. Pada waktunya semuanya akan bereakhir.

Bagiku mbah Marijan, lelaki pembaca mantera dan sayur lodeh adalah local wisdom dalam rangka secara tradisonal melestarikan filosofi urip mung mampir ngombe.yang melingkupi jagat Jawa di Jogja khususnya.Bukan syirik! Mereka hanya mencoba secara kreatif mengelola secara tradisi hubungan mesra dengan Allah Gusti Pangeran yang mereka yakini.

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Kini para penyokong perjuangan generasi bangsa itu sedang menangis. Handai tolan dan rumah mereka terberai dalam kesedihan. Para nelayan di Bantul yang menyediakan ikan dan bahan sayuran untuk para mahasiswa masih dalam kesengsaraan. Mereka selama ini adalah pribadi pribadi tegar yag membantu para pelajar mahasiswa, sarjana dan profesor profesor tanpa memprotes berapapun sedikit gaji yang mereka terima.. Pribadi pribadi tanpa serakah itulah yang menjaga Jogja tetap menjadi kota yang nyaman untuk “perjuangan” para pelajar.

Saya yakin orang orang Jogja seperti mereka adalah orang yang kuat secara batin. Mereka tidak akan terlalu lama menderita dengan musibah ini. Mereka sudah terlatih dengan sikap “optimisme” hidup mung mampir ngombe. . Tetapi kita semua. Republik Indonesia harus merasa berhutang dengan Jogja dan orang orangnya yang telah berandil besar dalam sejarah Indoensia masa lalu dan masa kini. Dalam kehidupan pribadi atau bersama. Saya yakin salah satu dari profesor,gurunya professor, guru, teman, suami, istri, pacar, bahkan selingkuhan anda pasti ada dan pernah berada di Jogja. Saat ini mungkin waktu yang paling tepat untuk membayar hutang kita terhadap JOGJA.

Ali
Pernah tinggal di Jogja 2002-2005

alee'sSite: Blood Sacrifice and the Nation by Carolyn Marvin and David Ingle: A review and response

2006-05-27T01:45:00.000-07:00

alee'sSite: Blood Sacrifice and the Nation by Carolyn Marvin and David Ingle: A review and response

alee'sSite: Christian America? What really Evangelicals Really Want?

2006-05-27T01:32:00.000-07:00

alee'sSite: Christian America? What really Evangelicals Really Want?

American Expression: dari Bible hingga Champagne

2006-05-23T21:51:00.000-07:00

Link

dari Cangkruan di Mill avanue

Ada persamaan antara Front Pembela Islam FPI dengan kelompok Evangelis di Amerika. Dua duanya punya semangat yang kuat untuk menegakkan moral. Menyerukan anti masksiat, menyeru bertobat. Tetapi persamaan tersebut lebih kecil dari pada perbedaannya. Beda antara keduanya adalah FPI identik dengan kekerasaan, pemaksaan, dan premanisme. Sementara kelompok kelompok Kristen Evangelis di Amrik tidak. Kelompok seperti FPI atau FBR (Forum Betawi Rembug) perlu belajar dari para aktivis Evangelis ini.

Di depan diskotik atau bar di Kemang, atau Mangga Besar Jakarta, pernahkah ada sekelompok massa FPI berceramah dengan santun memanggil para pengunjung bar dan diskotik untuk bertobat? Tidak dengan teriakan teriakan menghujat, tidak juga dengan ancaman ancaman kekerasan. Memanggil para pengunjung saudaraku, dengan sabar dan ramah menjelaskan pedoman hidup yang ditunjukan oleh kitab suci? Cukup dengan beberapa orang saja sambil mempergakan atraksi atraksi kesenian misalnya.

Di kota tempat belajarku saat ini ada. Tapi bukan FPI melainkan para aktivis Evangelis. Di jalan Mill avenue di kota Tempe. (Kalo di Jogja aku membayangkan seperti Malioboro) Cuman tidak ada kaki lima, angkringan atau lesehan. Sepanjang sekitar 3 mil, berjajar kafe, bar, restouran, biaskop, toko buku dan musik, salon, dan butik…Ada beberapa pengamen (di sini lebih cocok disebut seniman jalanan, karena mereka berdiri di tempat tidak meminta duit, menyenyi sebebasnya, siapa yang lewat dan suka akan memberinya beberpa sen. Tapi kulihat ada juga yang ngasih sampe 5 dollar

Di sebrang sebuah jalan, ada beberapa orang laki laki dan perempuan menghadapkan toa pengeras suaranya ke arah bar yang sedang dalam peak hours. Malam sabtu pukul 11. Mereka berceramah bergantian tentang beberapa hal dalam Bible. Antara lain tentang kebenaran wahyu Bible, Aramageddon, kewajiban untuk bertobat, dan kasih sayang Tuhan Jesus bagi hambanya yang selalu bertobat. Sesekali diselingi bunyi saksofan atau biola. Beberapa orang juga berdiri di perempatan jalan membagikan flyer (brosur) yang berisi nasihat nasihat keagamaan sekaligus nama institusi mereka. Ku lihat mereka berasal dari salah satu gereja Evangelis di Tempe. Beberapa orang lain melayani para pejalan kaki yang sempat berhenti dan bertanya sesuatu tentang Bible…

Malam sabtu dan minggu menjadi malam favorit buat kaum muda di sini. Mill avenue begitu ramai. Laki laki perempan bergerombol di bebarap sudut. Tapi yang paling ramai di restaurant Brewary bar 101, dan satu bar di sebrang Starbucks cafe.

Sementara di bar 101 terdengar orang tertawa terbahak bahak dan suara gemercing botol atau toas gelas. Beberapa orang juga berdiri di balkon lanti dua sambil berpelukan dengan pasangannya. Sementara para Evangelis terus berpidato. Meski ini masih winter, para pramusaji hanya mengenakan atasan bikini. Kata mas Faris.temenku dari Flores, malah sebenarnya bawahannya juga lebih sering pake bikini. Mungkin malam ini lebih dingin jadi mereka pake jeans. Dari dalam bar terkadang terdengar suara huuu atau umpatan umpatan tertentu terhadap para pendakwah. Saat para penceramah mencoba menguatkan argumentasinya dengan membaca beberapa ayat Bible,.lagi lagi terdengar huuuu. Beberepa orang yang melewati kelompok ini kulihat mengernyitikan keningnya. Mungkin tidak terlalu suka dengan ceramah para pendakwah agama yang terkesan agresif itu….

Ya tetepi the show must go on. Tak habis habisnya cerita surga neraka, kebahagiaan sementara, tujuan hidup, Christianity the only truth religion, dll mereka kumandangkan ke arah bar dan para pejalan kaki. Saat aku dekati ternyata dalam kelompok itu ada juga para pedestrians yang berhanti dan mau berkomunikasi (lebih tepat berdebat ) dengan para Evangelis.

Aku jadi ingat kejadian serupa di pojok kampus didepan Hayden libaray, seorang mahasiswa bersuara lantang berhadapan sekelompok Evangelist yang berceramh tentang kebenaran Christianity. Dia menentang para pendakwah tentang kebenaran Kristen bahkan tentang kebenaran adanya Tuhan. ”If you say God is truth, prove me where is God?” persis seperti perkataan Nietche there is no a proof that there is God. It does not make sense…! It is just a fantacy´.katanya lantang sambil membusungkan dadanya…Bukan hanya mendebat para pendakwah dia juga berteriak lantang “There is no God as you believe….And I want to call people to hold what I believe” katanya. Saat ku tanya where is your friend (beberapa kali aku lihat di selalu berdemo solo)dia jawab "I am single fighter"

Aku sempat berkenalan dengan laki laki ini, dia mengaku kesel dengan ulah para “the crazy Christian ini” dia bergabung dalam kelompok sekuler mahasiswa ASU.
Aku suka menyaksikan gaya dia berorasi. Suatu ketika dia menyapaku
“Hi guy, you miss a lot of my action today!”

Anehnya meski dia berbicara dengan berbusa busa,,,tak ada kepalan tangan atau baku hantam antara keduanya. Padahal jarak 2 kelompok itu hampir tidak ada batas, dan tidak ada pengawasan dan polisi. Terkadang saling tersenyum dan tertawa. Para pendakwah terkadang hanya manggut manggut dan mengelus dahinya
“Oky oky, that is your way” katanya

Aku juga jadi ingat tentang demonstrasi dua kelompok antara para penentang aborsi dan pendukung aborsi tepat di halaman Memorial Union. (Student centernya ASU) Para penentang sudah memasang poster besar se-ukuran papan papan reklame di jalan utama di Jakarta Isinya gambar gambar bayi naas yang diaborsi dan kisah kasih sayang keluarga yang mengadopsi bayi-bayi tak ber-orang tua. Mereka mangajak "masih ada jalan adopsi dari pada aborsi" Pamplet dan brosur menjadi media kampanye mereka. Selain itu mereka berceramah tanpa pengeras suara kepada siapa saja yang mendekati corner anti aborsi itu.

Berjarak tak lebih dari 3 meter, juga berkumpul kelompok pendukung aborsi. Semuanya perempuan,mahasiswi ASU. mereka tak kalah agresif.mengusung beberapa poster bertuliskan al; abortion is every ones’ right! This is my Own Vagina, Dan lain sebagainya….Mereka mendirikan tenda tersendiri sambil juga menerangkan kampanyenya kepada para mahasiswa yang sedang berlalu lalang….

Aku dan dua temenaku duduk di pingir jalan di halaman Starbucks café. Disamping kami adalah salah satu bar teramai di sudut mill avenue. Tawa canda, bau alcohol, dan asap rokok serta dentuman musik house bercampur jadi satu. Kulihat beberapa orang termasuk beberapa gadis sudah terhuyung jalannya.Kami berdiskusi ttg banyak hal. Soal kecantikan yang relativ atau universal, tidak jelas kategorinya di Amrik kata Faris. Orang “hitam” bisa dapat cewe cantik kulit putih (hmmm temenku nampaknya masih rasial?) tetapi kami secara personal tidak bisa menghindar untuk sepakat bahwa orang orang Spanish (spanyol) latin sedang manjadi ukuran kecantikan bagi Amrik. Shakira, Jelo, Britney, dan Salma Hayek menjadi obrolan kami selanjutnya. Sambil memperhatikan orang2 yang berlalu lalang dan keluar masuk bar, kami berdiskusi juga tentang media yang begitu kuat membuat citra cantik bagi masyarakat.

Dari sebrang jalan ini aku terus memperhatikan tingkah para pendakwah. Mereka sudah berhenti menggunakan pengeras suara. Terdengar hanya musik dan suara mereka yang sedang menjelaskan dakwahnya kepada para pejalan kaki. Kelihatannya semakin banyak pejalan kaki yang berhenti dan mencoba berdiskusi dengan kelompok pendakwah. .Kami juga sempat di kejutkan keberanian gadis bermata sipit (mungkin orang Cina atau Jepang) tanpa diduga menyambangi Faris dan meminta rokoknya…..

Jam 12 malam, dingin sudah terlalu menusuk. Suasana semakin ramai. Sampai jam 3 pagi kata Faris akan begini. Para pendakwah juga belum beranjak..Tiba tiba kami dikejutkan oleh tingkah seorang gadis yang berpakaian minim menyebrang jalan sambil tertawa tawa (tak biasanya orang menyebarang jalan tidak di persimpangan lampu merah) tiba tiba dia berhenti di tengah jalan sambil merentangkan kedua tanganyya “stop please, stop please” katanya menghentikan sebuah sedan yang akan lewat.. Sambil tertawa dia kemudian mempersilahkan pengendara mobil untuk lewat….
Dasar mabok………….

Mill Avanue, Tempe February 2006

Farid Essack Part two : Qur'an and Liberation

2006-05-22T22:04:00.000-07:00

To respected professor Farid whom I met three times in Jogja, once of those times, you reject to have an interview with me as you prefer to swim in the cold pool of Radisson. If only I used to swim in the nite, and besides with me is Pendeta Lidya who seemingly cannot swim at all. I am sorry for attaching this picture. I just like it.

Link

Book Review By Ali Amin
Quran Liberation and Pluralism
by Farid Essack (chapter 4.5.6,7)

This 4 last chapters show the consistence of Farid’s hermeneutical exegesis based on his personal experiences as a Muslim scholar and activist. He tried to explore progressive understanding of some principal doctrines commonly known by Muslims. Iman, Islam, Kufir, Musyrik, religious others in the Qur’an, solidarity, people of the book, wilayah and some other important principals. It is not my scope to explore what Farid has progressively defined these terms however, it is important to cling to what Farid emphasized in his works; Inclusivism, and liberation. What Farid believes as Iman and Islam is not surely excluding other believers.
Dealing with Iman and Islam, people of the book and salvation of the others,
It is interesting the way that Farid elaborated the exegesis of surat 2; 62 : innalladzina haduu wannashaara wassabiinia….

Surely those who have faith and chose who are Jews, and the Christian, and Sabeean……
Farid tried to promote the inclusivism of Islam by giving the foundation of the just of God. God offers the salvation to all of human beings including Jews and Christian as long as they believe in God and do the good deeds. I am very impressed with the way Farid elaborates the exegesis of the verse which is, according to Farid this verse was abrogated by another verse (3;95) if one goes searching for other religions than Islam…….Farid then gives another idea rejecting this idea of abrogation.

Unfortunately, Farid doesn’t mention who they are rejecting this abrogation terms. I do agree that the principal of naskh and mansukh are terrible things for understanding Alqur;an. I think God more knows what He will. Even though God once said that “whatever verses God has abrogated must be shifted with the better one” However, God never mention what he really abrogated. It is ulama who conclude that one verse is abrogated by another verse. To let Qur’an speak for it self is the best way to understand Qur’an. Unfortunately, Farid doesn’t courageously say abrogation is a way of ulama keeping their religious authority before the texts.
In terms of Islam, what Farid found is beautiful. He emphasized the personal surrender to God. The implication of this, Islam is not only institutionalized or organized religion. But the most important thing is the need for action in your determining your self as a Muslim.

Dealing with the people of the book, it seems to me Farid includes the Christians and Jews although the mainstream understanding about it is in the contrary; People of the book do not exist today. The verse was applied for the Muhammad era only. I do agree with Farid. Christians and Jews are ahl Kitab too. However if I were Farid, I should involve also those the Hindu and Buddhist as they ahl kitab too aren’t they? We need Farid explanation concerning more about this controversy.
The rest of the book is Farid’s call for cooperation with non-Muslim for the sake of liberation against the oppression. It is amazing that Farid said that Islam has been a functional tool for cooperation with the others for struggling against the oppression. In this term however, Farid does not give any liberation and pluralism spirit coming from the sufis’ perspectives which are more elaborating and liberating. The unity of ecclesiastical truth popularized by Ibn Arobi can be effective fuel for him and South African people in reconstructing the interpretation of Qur’an.

As a whole, we must appreciate much for Farid’s idea.The idea is as stunning and challenging as Guiterrez’s Christian liberation theology. Salute for Farid !

Tariq Ramadan on Islam and the West

2006-05-22T21:51:00.000-07:00

Book : Islam, the west and the Challenge of Modernity

Islam and The West, Islam and democracy, Islam and modernity and so on, these words as if point to the contradictory Islam with the west, Islam with democracy, Islam with modernity. I still remember how Abdul Karim Soroush criticized this misperceptions of Islam with reason, and freedom. The fact yes, Muslim and Islam often understood as different worlds. To the modern West world, they are opponents to each other. They are inharmonious good and bad. For many people those words are understood whether you choose Islam (theocracy totalitarian) or egalitarian democracy of The West. Being Muslim also means to avoid reason, technology, freedom, or other something backwards rather the advanced life of the West..

In the first half (it must be in the entire of this book) Ramadan criticizes this notion among Muslim conservatives through bringing back to the history of Islamic renaissance deeply rooted in the Spain for nearly 500 years becoming the heart of scientific advance in the Europe. Ramadan gave examples of many Muslim scholars and academia who had employed their capability illuminated by the spirit of Islam; Ibn Sina (medicine), Ibn Rusd (philosophy, Alj abr (math) Ibn Hazm (geography) Ibn Chaldun (history and sociology. Muslim and Islam in that period had large space of freedom, democracy, and modernity which are now become the culture of the West alone. Ramadan emphasizes that Muslim and Islam did not have reformation history like the West which based on their hatred relation with the church. Rather Muslim has harmoniously integrated relation with the religious institutions. Only after that time when the corrupt power handled the society and Muslim also is suffering from this “church” political atmosphere.

Ramadan points out various aspects of Islamic theological understandings which support this idea of Islam in-contradictory with the West. Even Islam according to Ramadan had solutions to crisis which are faced by the modernity of the West. Islam provides those spirits of modernity along with ethics that will save human beings from the crisis.

Beginning with the foundations of Muslim as individual, family and social organization, Ramadan developed his thesis by exploring Islamic teachings and its philosophies that provide the soul of modernity along with guiding ethics. Ramadan also points some difficulties faced by Muslims that are centered in; the compartmentalization of competence, the absence of political culture, the absence of political will and corruption. Ramadan calls for Muslim to fight these disadvantages and called this as the true Jihad

This is an illuminating book providing clear idea of Islam compatibilities with the idea of modernity plus its propaganda of the human crisis because of modernity. I have no critics for him, however if I compare to other books including some of our readings from Syaltut up to Soroush...This book is easier to read, more comprehensive and detail in theological and philosophical perspectives. It is much similar to Soroushs’s book Reason, Freedom, and Democracy in Islam with plus points in its easiness and comprehensiveness.

However, also like Soroush's, the book is less providing historical and sociological experiences of Muslim ancestors in their advanced life which may be able to support his critics for the conservatives

The second Message of Islam, Mahmoud M Toha

2006-05-22T21:41:00.000-07:00

Book : The second Message of Islam, Mahmoud M Toha
Reviewed April 12, 2006

I cannot response this book without positively much appreciation to the martyr ust Mahmoud who sacrificed his soul for his progressive thought of Islam. Ust Mahmoud was the person who struggled to beautify Islam, to maintain the peace of Islam, and its competence to all human kinds by ignoring race, gender, age, profession, and geography. He has followed the steps of Muadz bin Jabal who smartly answered the prophet question on his ijtihad using the reason. Ust Mahmoud is an example figure for Muslim scholars in the world. He has integrated his mind and heart, his tafakkur (contemplation) and dzikr (loving God), Iman, Islam, ihsan, and ikhlas. Good news for the stranger! The prophet Muhammad said Peace be upon him. He was among those strangers

This book is a document of a great scholar’s contemplation of his mind and heart for the sake of his devotion to his God almighty. He seems more to show his activism and piousness as Muslim thinker rather than an academia scholar. No doubt that among other progressive Muslim scholars (Syaltut, Farid Essack, Amina Wadud, Soroush, and Tariq Ramadan), ust Mahmoud was the only martyr for his own liberation thought. He is the real Muslim hero of human right. He has illuminated another progressive movement among Muslim communities.

Three preface and updated introductions by the translator prof. Annaim have illuminated the struggle and personality of ust Mahmoud. It could show the readers what ust. Mahmoud struggled for. However it is too thick for an introduction for a less than 200 page book. It is better if prof Annaim adds some translated articles or interviews of ust Mahmoud during his life to know closely his thinking of “liberating” Islam.

Overall the 3 first chapters have successfully provided the fundamental views of ustadz Mahmoud in terms of his criticizing toward the west civilization, his philosophical views on individual and community which are very urgent to study syariah and modernity. Ust Mahmoud confidently proposed the humanity, universality, as well as the modernity of Islam for all civilization.

His critics against the west are similar to Abdul Karim Soroush or Tariq Ramadan. The civilization of the west has failed to integrate the need of individuality and the need of community. The West often absolutize the freedom of individual more than his duty toward its group. Ust Mahmoud explained that Islam views both individual and social freedom is inter-connected. However it is unclear, what ust Mahmoud meant by the west Europe-America, or communism. Is it geography, or ideology? He referred the West some time by materialism, communism, and capitalism (p. 52-53) He seems categorized the communism as the west.

This book is great work of the great people, unfortunately some its analysis cannot reach academic standard. Ustadz for example told a story about sacrificing beautiful girl as bride for the Nile River in Egypt, and referred its cease in Amr bin Ash. Yet ustadz didn’t mention his reference. As it is unclear who stopped the practice Amru bin Ash or the colonial France, because Napoleon Bonaparte also take this story in his favor.

A Modernist Interpretation of Jihad: Mahmud Shaltut Treatise Koran and Fighting;

2006-05-22T21:25:00.000-07:00

Book Chapter: A Modernist Interpretation of Jihad: Mahmud Shaltut Treatise Koran and Fighting;

Collecting all verses of Qur'an concerning one topic is one of ways to interpret Qur'an which is familiar in the Muslim scholarship. Many ulamas have done the same. Shaltut chose to interpret verses by collecting verses what so Called Tafsir Maudhui. In his interpretation of Jihad Shaltut has done very systematically. Starting by explanation of Qur'an interpretation theories, Shaltut gradually emphasizes the meaning of jihad and clarifies the war and it functions in the Muhammad's era. His choice of collecting verses in the same topic method proved that he is among ulama that sought for a development of Islam understanding.

As a whole, I do agree Shaltut argument on the meaning of jihad as a halfheartedly understand by many Muslims. Especially about the nature of Islamic mission (tauhid), the connection between the verses of forgiveness and the verses of fighting, verses of organizing fighting and the last part of his title in this chapter: the practical prescription concerning fighting. However I have some notes based on the reading.

In the Nature of Da'wa, Shaltut shows his position more as a Muslim activist rather than academic scholar. Shaltut intended mostly this reading to the Muslim audience. Therefore, it is understandable that he viewed other religions from the distance. He looked other religions as an outsider. He wrote for example other religions (which religions?) is worshipping not God, or something cannot see or hear. Shaltut in this case, followed the mainstream ideas of other religions according to the previous Muslim scholars. In fact it is very important also to reinterpret Jihad by deconstructing our view of other religions. In this category Shaltut may be included in the acceptance group of Ulama in viewing other religions (See : Knitter. 1997). However, I do appreciate his ijtihad with a different interpretation of fighting verses. This does work for describing Islam as bless for all human kind (rahmatan lil alamin.). I am really curious of Syaltut's theological view toward other believers.

In spite of his conclusion of verses of fighting, I do not see the position of Shaltut whether he viewed the importance of creating an Islamic state, the umbrella of Islamic nations in the world. It seems to me that Syaltut supported this movement. What he means by ummah (page 70) points to the creation of Islamic state, at least in the modern time, Shaltut goes with the group that Islam is also a political movement.

In additions, it is clearly mentioned that the meaning of jihad had been distinctively understand after the period of Abu Bakar and Umar caliph. However, for me this is a general theory revealing that internal conflicts between Muslims began in this time. Even though there is no argument against this finding. But there are evident that there were many Muslims in Muhammad's live time went to wars for the sake of properties. Yet I Agree that in the period after the two earlier elders the meaning of jihad still in the hand of the highest commander the caliphs..

My last words: thanks for Shaltut having clarified Islam as beautiful as it should be!

Wallahu A'alam.

Red –Hot Righteous, The Urban religion of The salvation Army May 1919-1926

2006-05-19T22:29:00.000-07:00

Author: Winston, Diane
Harvard Univ. Press, Cambridge, 1999
290 pages

Membaca buku ini, pikiran saya menerawang ke markas besar FPI (front pembela Islam)di petamburan. Tak seberapa besar, dan tidak begitu kaya. Tapi terlalu terkenal bagi sebuah kelompok yang beranggotakan tidak terlalu banyak. Estimasi saya di Jakarta jumlah 10 ribu sudah terlalu banyak. Tetapi suaranya memang bergema, preman, salon, bar, dan tempat prostitusi takut sama FPI. Keduanya mempunyai tujuan yang sama; menjunjung moralitas agama. Tapi beda FPI dengan SAA (Salvation Army) jelas. SAA tidak memakai kekerasan, tapi pada mobilisasi lewat media populer baik theater, movie, Seni jalanan dll.Sekarang lebih jelas lagi. gerakan SAA sangat real. Tidak hanya menyerukan anti kemaksiatan, anti kejahatan.Tapi memberikan solusi dengan bergerak ke kantong kantong kemiskinan, bencana alam, kelaparan, pengangguran. Menyetuh akar permasalahan yang mereka percaya sebagai sebab "degradasi" moral. Gerakan yang cerdas. FPI perlu belajar dari SAA

Reading this book, I feel amazed by this charity organization. The description by Winston brings my imagination to the another portray of American Christians. I imagined their aggressiveness, their dedication, their discipline, militancy and leadership. I looked at the Salvation Army official website; I saw it has spread all over the world 103 nations. It is bigger than the largest Muslim organization has been ever. Nahdatul Ulama with 30 Millions members in central Java. Frankly I never know about SAA before. Therefore this book is my first reading about SAA. It is very informative. For me this gives me inspiration on religious movement which is actually more beneficial for humanity. It is not bad for Muslim community to take this path of SAA with creative improvisation regarding to their culture and society.

Starting with the foundation of the organization in Britain 1878, William Booth the founder of the Army exposed another movement religious movement which preferred street to the churches building, they preferred being under the sky preaching to under the ceilings, going to the slums to the palaces. “Open air cathedral” Winston said. SAA was very attracting by its real and down-to-earth t programs. It was very popular by the ears of New Yorkers in its beginnings of the declaration. What make me more impressed though, its successes in attempting to use popular instruments like music, drama, theatre, and of course fashion, and media to attract people to either appreciate or not upon their campaign?

This is successful book in terms of its informative contents in order to know about SAA and its movements from its beginning until 1950s. The author also has successfully illuminated the phenomena of religion and American public life in terms of how SAA has made secular religious and religious secular. By telling the methods of SAA bringing their mission to the “backward” places like saloon, prostitutes, gangsters, and slum area In additions by analyzing behaviors of its members and elites during those period 1878-1950. Yes it illuminates that whenever religious and secular meet there is no need for the religious or secular to overwhelm the other, rather there will be an inter-play within each other. The well organized SAA give example of this. I agree with this Winston’s argument in her conclusion (252)
However this book is less focusing on a specific theme. What actually the author wants to emphasize on. Does the author want to show her positive appreciation for SAA for its contribution to the humanity programs? Does she want to focus on the rule of women in the SAA movement?, (Most the chapter storied about women rule in the movement) Does she want to depict the “new” phenomena of bringing the religious idea along with secularly popular culture?. Does she want to describe about the success relation of media and SAA? Or is it only all about the history about SAA. It seems difficult to me to get an angle focus of this book.

The author relies her information mostly on New York Tribune (times?) which is a mainstream a news paper. She does not try to refer to other minor papers or other sources against SAA. Is it good for an academic book?

Tempe, April 20, 2006

Christian America? What really Evangelicals Really Want?

2006-05-19T22:18:00.000-07:00

Link

Author: Christian Smith
Publisher: Univ. Of California Press
Berkeley, 2002
257 pages

Konteks:
Bagi masyarakat Amerika, sudah menjadi pandangan umum bahwa kelompok kristen Evangelist, di samping sebagai kelompok agama yang bertujuan menegakan moral berdasarkan ajaran kristen juga ingin secara politik menciptakan Amerika sebagai negara kristen. Mereka yakin Amerika adalah vehicle of God to establish the kingdom of God o earth. Bisa juga dikatakan mereka percaya bahwa tanpa menguasai Amerika, misi kristen tidak akan tercapai. Amerika adalah titipan Tuhan bagi umat kristen. The "crazy" Christian, demikian beberpa teman Kristen sekelasku menyebutnya. Akan tetapi benarkah pandangan umum tersebut?. Penelitian empirik yang dilakukan Smith di bawah ini mungkin bisa menjawabannya.

This book is discussing about the dynamic within Evangelical movement in America on regarding its relation with public life in America. The author concern on many questions on evangelical movement whether or not they intend to create a Christian nation, whether or not they intend to impose their moral standards for American others, whether or not they want to dominate the biggest political vehicle of Republican party for their purposes. Smith tries to answer those very “ambitious’ question in a combined quantitative and qualitative approach by conducting 187 interviews and national telephone survey of 2591 Americans. This theme is very strategic as evangelical movement now becomes the superficially daily appearance of dominantly American religious activities.

There is no single major voice within evangelists Smith reported. There were varieties of response and views expressing by respondents regarding many issues. There were five major issues delivered by Smith to the respondents namely; the sense of Christian America? What they mean by American Christian nation? , Evangelist’s view on pluralism and tolerance, their involvement in American politics, evangelicals on education, and male headship and gender equality. The interviews show the variety of evangelists’ opinion. Moreover Smiths argue that the appearance of elites does not always represent the view of major grass root Evangelists. Smith supported this thesis by providing example of James Kennedy statement in the beginning of chapter one (p. 21)

The important statement of Smith is that what most American political, religious and academia players view about evangelical movement as the “gigantic” power to back up their political interest is not true. It is mythology. What appears on the media is not the real voice of the ordinary evangelists (p 193-194). Rather they are divided into; rejection, ambivalence, and supporting groups. The author insists that those people that demonize and are afraid of evangelical movement mostly don’t know what this group actually is. They prefer a biased knowledge to direct communication with those people of our concern. (p195). The similar cases is happen in the some scholars looking radical Indonesian Islamists who demand for implementing Syari’a law by using media. On the media radical Islamists seems has significantly larger number than the ordinary Muslims. I agree with Smith that media can give a biased perspective. (p 195-196)

I think this book has “secured’ my view on Christian America that seems the major content of the previous readings of this class. Previously we have been feed by Authors saying confidently and critically that America is Christian. America is Christian vehicle to create God’s kingdom on the earth. This book even though supports these theses, it provides different perspectives. It shows how actually ordinary people speak on their behalf. In conclusion, still American has not only one word. This book illuminates that media has significance role in shaping the biased views. Thus, by looking at the structurally investigated informants I would say that this research must close to the real fact of American evangelical Christian community. It is a great work.

Tempe, April 13, 2006

America Right or Wrong

2006-05-19T22:13:00.000-07:00

Link

Title; America Right or Wrong, an Anatomy of American Nationalism
Author: Anatol Lieven
Oxford Univ. Press, NY, 2004
274 pages

Context
Saya pernah mendampingi prof Paul Knitter shalat jum'at di masjid UGM. Beliau meminta saya mengajari cara bersembahyang sekaligus meminta pendapatku, apakah dia boleh berdo'a di masjid untuk kebaikan nasib orang orang Iraq yang ditindas policy Amerika. Pak Knitter begitu saya memanggilnya, adalah inspirator gerakan inter-religious dialog terutama di kalangan agamawan kristian. Begitu ungkap Alwi shihab di bukunya Islam Inklusif.Pak Kniter disegani oleh koleganya, tapi juga banyak yang tidak simpati dengan ide idenya terutama kalangan kristen fundamentalis. Satu hal yang juga masah saya ngat, pak Knitter sangat kritis terhadap pemerintahan Bush. Dia mendukung kawan kawan di Jogja untuk berdemo against Bush policy khususnya terhadap Iraq. Buku berikut ini adalah penjelasan tentang dinamika perdebatan masyarakat US yang universalis seperti pak Knitter dengan yang nationalis. Dari sini kita tahu Amerika bukan hanya Bush atau Billy Graham. Amerika juga adalah Knitter dan kawan kawannya.

This book is all about the author's reflection on what U.S have been doing recently, especially aftermath 11/9 2001. The single superpower, the center of economy and civilization as the most hated nation in the world. Lieven proposes that it was the reflection of the American society view on their Americanism which according to Lieven, Americans have been divided into two mainstream groups; nationalist, and universalists. The nationalists are the ones who view that America has a creed as 'the chosen' people, and it is the "God's vehicle to employ HIS plans. Thus, therefore America should keep its superiority over the world. While the universalists are those on the other side, criticizing the nationalists. Chapter 1-6 are the development of this thesis.

Chapter one and two is Lieven's critics of the Bush foreign policy after 11/9 as he calls it ambition of imperial America to expand its dominant power over the rest of the world. He further explained that this ambition had been seen as new imperialism moldel which in fact no different with the other European colonial countries.

Chapter three is more illuminating that the author says media and the public in America has much contributed to that "chauvinistic" nationalism of America. It is a consequence of shared identity among Americans. No wonder that besides its economic and military superiority, America has become land of conservative religion evangelist, as well as fundamentalists.

This book is very informative for me as it has provided explanation on why America so eager to support Israel despite its dual faces of foreign policy toward other Middle East countries. This duality is also must refer to this creed of nation and who is the strong force within that land. Lieven argues that any critical view of Israel's record and its behavior toward Palestinians is often presented as an assault by members of the malignant, anti-American, anti-Semitic international community that strengthens unconditional support for Israel among most evangelicals. To qoute Jerry Falwell: “To stand against Israel is to stand against God”

This is a good book, easy to understand, the way the author write it just the way we follow the narration of journalists as he is. The title of this book, “America Right or wrong has premised a half of understanding of the author critics toward recent foreign policy of America. Is it right or wrong? I have no critics for him

Surat Presiden Iran Ahmadi Najad Ke Presiden Bush

2006-05-19T00:24:00.000-07:00

Sumber : La Monde Fr..online

Catatan:
Menurut saya dokumen ini adalah fakta baru yang menghiasi "Clash of civilization" antara Islam dan Barat (Amrik dan sekutunya)seperti yang digembor-gemborkan oleh Huntington. Saya sendiri menganggap thesis Huntington ini semu alias mitos. Akan tetapi kelihatannya sudah menjadi jamak pengetahuan bagi banyak orang sehingga tak heran suatu fakta selalu dijadikan bahan penguat thesis tersebut. Mitos adalah sesuatu yang tidak real tetapi akan menjadi real bagi yang meyakininya. Bagi yang yakin akan mitos "the clash" maka surat ini memperlihatkan; "bandelnya" Islam terhadap dominasi Barat. Semakin jelas ke-pede-an Islam berhadapan dengan Barat. semuanya (bagi anda yang yakin akan mitos ini) memperkuat ramalan mantan penasihat presiden Amrik tersebut, bahwa peradaban Islam adalah ancaman utama bagi peradaban Barat setelah bubarnya soviet dan sekutunya.

Diluar substansi isinya, (bagi saya isi surat itu tidak penting, karena berlatar dari keyakinan dan pemikiran seseorang,di mana setiap orang sah sah saja menyampaikan pendapat se-kontroversial apapun.Tetapi saya tidak bisa menyembunyikan rasa salut terhadap metode dan cara Ahmadi Najad mengungkapkan pikirannya. Orang orang Gontor selalu percaya ungkapan Mahmud Yunus bahwa Metode itu lebih penting dari pada materi yang disampaikan.

Pertama, Najad menggunakan bahasa yang santun dan Ramah. Panggilan untuk Bush selalu diawali dengan Mr (mr Presiden). Meski kita tahu di luar surat itu, keduanya bagaiakan Musuh yang susah didamaikan. Kesantunan bahasa Najad juga dibuktikan dengan akhiran "Peace Beu Upon him". untuk semua nabi dari Musa, Isa hingga Muhammad. Biasanya PBUH hanya dipasang untuk Muhammad.

Kedua, dalam memandang agama agama "besar" Yahudi, Kristen, dan Islam, Najad berusaha menjauhkan perbedaan perbedaan fundamental antara ketiganya, alih alih Najad justru menekankan persamaaan berupa :panggilan prophetic religion dari ketiga agama besar itu untuk sama sama bersatu memberikan jalan alternatif atas kegagalan liberalisme dan democaracy Barat. Najad memanggil Yahudi dengan sebutan followers of Musa, dan orang orang kristen the Followers of Jesus. Di sini kita melihat Najad membedakan Israel dan yahudi.

Ketiga, surat ini sangat runut dan fokus pada pemikiran Ahmadi najad ttg tema tema; 1. kontradiksi kenyataan antara apa yang telah diwahyukan Tuhan kepada manusia lewat nabi nabinya. 2.Kritik Najad terhadap kebijakan US untuk Israel yang mendua, dan membuat Timur-tengah selalu bergejolak. 3. Pemerintah US telah membohingi rakyatnya, 4. Social and economi cost untuk menakut nakuti masyarakat Amerika tentang terrorisme sendiri sudah melebihi dari social dan economy cost dari tragedy WTC itu sendiri, 5. kegagalan liberalisme dan democrasy Barat, 6.Dakwah untuk Bush untuk akan kebenaran islam.

Berdasarkan Tekhnik analisa Text yang dialakukan oleh Consortium for Strategic Comunication Arizona State University, surat setebal 18 halaman itu lebih baik standarnya dari pada berita berita di Reuters. dari skala 0-1 surat Ahmadi Najad memperoleh skor 0,287. Bandingkan dengan nilai berita berita Reuters hanya 0,358 atau surat Bush kepada Sharon tentang possible settlment antara orang Palestine dan Israel yang hanya mendapatkan skor 0, 289

Point terakhir tentang dakwah ini memang fenomenal Surat itu secara langsung adalah Undangan kepada Bush untuk percaya akan kebenaran Islam. Poin ini mungkin akan dianggap, Najad tidak mengerti tentang sistem politik US yang memisahkan antara politik dan agama. saya tidak tahu alam sejarah politik modern apakah sudah ada presiden yang berkorespondensi dengan pemimpin negara lain berbicara tentang keyakinan agama tertentu, dan ajakan untuk memeluk keyakinan tersebut. Pon ini mungkin dianggap lucu oleh kebanyakan publik Amerika.

Tetapi bahwa Najad telah mengungkapkan pikirannya yang original menunjukan "kecerdikan" Najad bermain politik. Di satu sisi dia semakin diakui keberaniannya di kalangan negara negara Islam. Di sisi lain memperkuat posisinya dikalangan para Mullah di Iran. Surat itu menunjukan kejujuran Najad akan identitasnya sebagai kepala pemerintahan negera Muslim di mana pendekatannya tidak terlepas dari subjektifitasnya sebgai penganut sebuah agama.

Keputusan White House untuk mengannggap surat itu sebagai mandering creed alias dianggap tidak "nyambung" dgn substansi permasalahan antara Iran dan US yang sedang mencuat justru membuktikan akan lemahnya semangat dialog dari Penguasa Gedung Putih.

COPY SURAT:

Mr George Bush, President of the United States of America
For sometime now I have been thinking, how one can justify the undeniable contradictions that exist in the international arena -- which are being constantly debated, specially in political forums and amongst university students. Many questions remain unanswered. These have prompted me to discuss some of the contradictions and questions, in the hopes that it might bring about an opportunity to redress them.

Can one be a follower of Jesus Christ (PBUH), the great Messenger of God,
Feel obliged to respect human rights, Present liberalism as a civilization model, Announce one's opposition to the proliferation of nuclear weapons and WMDs, Make War and Terror his slogan, And finally, Work towards the establishment of a unified international community – a community which Christ and the virtuous of the Earth will one day govern, But at the same time, Have countries attacked; The lives, reputations and possessions of people destroyed and on the slight chance of the … of a … criminals in a village city, or convoy for example the entire village, city or convey set ablaze. Or because of the possibility of the existence of WMDs in one country, it is occupied, around one hundred thousand people killed, its water sources, agriculture and industry destroyed, close to 180,000 foreign troops put on the ground, sanctity of private homes of citizens broken, and the country pushed back perhaps fifty years. At what price? Hundreds of billions of dollars spent from the treasury of one country and certain other countries and tens of thousands of young men and women – as occupation troops – put in harms way, taken away from family and love ones, their hands stained with the blood of others, subjected to so much psychological pressure that everyday some commit suicide ant those returning home suffer depression, become sickly and grapple with all sorts of aliments; while some are killed and their bodies handed of their families.
On the pretext of the existence of WMDs, this great tragedy came to engulf both the peoples of the occupied and the occupying country. Later it was revealed that no WMDs existed to begin with.
Of course Saddam was a murderous dictator. But the war was not waged to topple him, the announced goal of the war was to find and destroy weapons of mass destruction. He was toppled along the way towards another goal, nevertheless the people of the region are happy about it. I point out that throughout the many years of the … war on Iran Saddam was supported by the West.

Mr President,
You might know that I am a teacher. My students ask me how can theses actions be reconciled with the values outlined at the beginning of this letter and duty to the tradition of Jesus Christ (PBUH), the Messenger of peace and forgiveness.
There are prisoners in Guantanamo Bay that have not been tried, have no legal representation, their families cannot see them and are obviously kept in a strange land outside their own country. There is no international monitoring of their conditions and fate. No one knows whether they are prisoners, POWs, accused or criminals.

European investigators have confirmed the existence of secret prisons in Europe too. I could not correlate the abduction of a person, and him or her being kept in secret prisons, with the provisions of any judicial system. For that matter, I fail to understand how such actions correspond to the values outlined in the beginning of this letter, i.e. the teachings of Jesus Christ (PBUH), human rights and liberal values.

Young people, university students and ordinary people have many questions about the phenomenon of Israel. I am sure you are familiar with some of them.
Throughout history many countries have been occupied, but I think the establishment of a new country with a new people, is a new phenomenon that is exclusive to our times.

Students are saying that sixty years ago such a country did no exist. The show old documents and globes and say try as we have, we have not been able to find a country named Israel.
I tell them to study the history of WWI and II. One of my students told me that during WWII, which more than tens of millions of people perished in, news about the war, was quickly disseminated by the warring parties. Each touted their victories and the most recent battlefront defeat of the other party. After the war, they claimed that six million Jews had been killed. Six million people that were surely related to at least two million families.
Again let us assume that these events are true. Does that logically translate into the establishment of the state of Israel in the Middle East or support for such a state? How can this phenomenon be rationalised or explained?

Mr President,
I am sure you know how – and at what cost – Israel was established : Many thousands were killed in the process.
Millions of indigenous people were made refugees.
Hundred of thousands of hectares of farmland, olive plantations, towns and villages were destroyed.
This tragedy is not exclusive to the time of establishment; unfortunately it has been ongoing for sixty years now.
A regime has been established which does not show mercy even to kids, destroys houses while the occupants are still in them, announces beforehand its list and plans to assassinate Palestinian figures and keeps thousands of Palestinians in prison. Such a phenomenon is unique – or at the very least extremely rare – in recent memory.
Another big question asked by people is why is this regime being supported? Is support for this regime in line with the teachings of Jesus Christ (PBUH) or Moses (PBUH) or liberal values? Or are we to understand that allowing the original inhabitants of these lands – inside and outside Palestine – whether they are Christian, Muslim or Jew, to determine their fate, runs contrary to principles of democracy, human rights and the teachings of prophets? If not, why is there so much opposition to a referendum?
The newly elected Palestinian administration recently took office. All independent observes have confirmed that this government represents the electorate. Unbelievingly, they have put the elected government under pressure and have advised it to recognise the Israeli regime, abandon the struggle and follow the programs of the previous government.
If the current Palestinian government had run on the above platform, would the Palestinian people have voted for it? Again, can such position taken in opposition to the Palestinian government be reconciled with the values outlined earlier? The people are also saying why are all UNSC resolutions in condemnation of Israel vetoed?

Mr President,
As you are well aware, I live amongst the people and am in constant contact with them --many people from around the Middle East manage to contact me as well. They dot not have faith in these dubious policies either. There is evidence that the people of the region are becoming increasingly angry with such policies.
It is not my intention to pose to many questions, but I need to refer to other points as well.

Why is it that any technological and scientific achievement reached in the Middle East regions is translated into and portrayed as a threat to the Zionist regime? Is not scientific R&D one of the basic rights of nations.
You are familiar with history. Aside from the Middle Ages, in what other point in history has scientific and technical progress been a crime? Can the possibility of scientific achievements being utilised for military purposes be reason enough to oppose science and technology altogether? If such a supposition is true, then all scientific disciplines, including physics, chemistry, mathematics, medicine, engineering, etc. must be opposed.

Lies were told in the Iraqi matter. What was the result? I have no doubt that telling lies is reprehensible in any culture, and you do not like to be lied to.
Mr President,
Don't Latin Americans have the right to ask, why their elected governments are being opposed and coup leaders supported? Or, why must they constantly be threatened and live in fear?
The people of Africa are hardworking, creative and talented. They can play an important and valuable role in providing for the needs of humanity and contribute to its material and spiritual progress. Poverty and hardship in large parts of Africa are preventing this from happening. Don't they have the right to ask why their enormous wealth – including minerals – is being looted, despite the fact that they need it more than others?
Again, do such actions correspond to the teachings of Christ and the tenets of human rights?
The brave and faithful people of Iran too have many questions and grievances, including : the coup d'etat of 1953 and the subsequent toppling of the legal government of the day, opposition to the Islamic revolution, transformation of an Embassy into a headquarters supporting, the activities of those opposing the Islamic Republic (many thousands of pages of documents corroborates this claim), support for Saddam in the war waged against Iran, the shooting down of the Iranian passenger plane, freezing the assets of the Iranian nation, increasing threats, anger and displeasure vis-à-vis the scientific and nuclear progress of the Iranian nation (just when all Iranians are jubilant and collaborating their country's progress), and many other grievances that I will not refer to in this letter.

Mr President,
September Eleven was a horrendous incident. The killing of innocents is deplorable and appalling in any part of the world. Our government immediately declared its disgust with the perpetrators and offered its condolences to the bereaved and expressed its sympathies.
All governments have a duty to protect the lives, property and good standing of their citizens. Reportedly your government employs extensive security, protection and intelligence systems – and even hunts its opponents abroad. September eleven was not a simple operation. Could it be planned and executed without coordination with intelligence and security services – or their extensive infiltration? Of course this is just an educated guess. Why have the various aspects of the attacks been kept secret? Why are we not told who botched their responsibilities? And, why aren't those responsible and the guilty parties identified and put on trial?
All governments have a duty to provide security and peace of mind for their citizens. For some years now, the people of your country and neighbours of world trouble spots do not have peace of mind. After 9.11, instead of healing and tending to the emotional wounds of the survivors and the American people – who had been immensely traumatised by the attacks – some Western media only intensified the climates of fear and insecurity – some constantly talked about the possibility of new terror attacks and kept the people in fear. Is that service to the American people? Is it possible to calculate the damages incurred from fear and panic?
American citizen lived in constant fear of fresh attacks that could come at any moment and in any place. They felt insecure in the streets, in their place of work and at home. Who would be happy with this situation? Why was the media, instead of conveying a feeling of security and providing peace of mind, giving rise to a feeling of insecurity?

Some believe that the hype paved the way – and was the justification – for an attack on Afghanistan. Again I need to refer to the role of media. In media charters, correct dissemination of information and honest reporting of a story are established tenets. I express my deep regret about the disregard shown by certain Western media for these principles. The main pretext for an attack on Iraq was the existence of WMDs. This was repeated incessantly – for the public to, finally, believe – and the ground set for an attack on Iraq.
Will the truth not be lost in a contrive and deceptive climate? Again, if the truth is allowed to be lost, how can that be reconciled with the earlier mentioned values? Is the truth known to the Almighty lost as well?

Mr President,
In countries around the world, citizens provide for the expenses of governments so that their governments in turn are able to serve them.
The question here is what has the hundreds of billions of dollars, spent every year to pay for the Iraqi campaign, produced for the citizens?
As your Excellency is aware, in some states of your country, people are living in poverty. Many thousands are homeless and unemployment is a huge problem. Of course these problems exist – to a larger or lesser extent – in other countries as well. With these conditions in mind, can the gargantuan expenses of the campaign – paid from the public treasury – be explained and be consistent with the aforementioned principles?

What has been said, are some of the grievances of the people around the world, in our region and in your country. But my main contention – which I am hoping you will agree to some of it – is : Those in power have specific time in office, and do not rule indefinitely, but their names will be recorded in history and will be constantly judged in the immediate and distant futures.
The people will scrutinize our presidencies.
Did we manage to bring peace, security and prosperity for the people or insecurity and unemployment? Did we intend to establish justice, or just supported especial interest groups, and by forcing many people to live in poverty and hardship, made a few people rich and powerful – thus trading the approval of the people and the Almighty with theirs'? Did we defend the rights of the underprivileged or ignore them? Did we defend the rights of all people around the world or imposed wars on them, interfered illegally in their affairs, established hellish prisons and incarcerated some of them? Did we bring the world peace and security or raised the specter of intimidation and threats? Did we tell the truth to our nation and others around the world or presented an inverted version of it? Were we on the side of people or the occupiers and oppressors? Did our administration set out to promote rational behaviour, logic, ethics, peace, fulfilling obligations, justice, service to the people, prosperity, progress and respect for human dignity or the force of guns. Intimidation, insecurity, disregard for the people, delaying the progress and excellence of other nations, and trample on people's rights? And finally, they will judge us on whether we remained true to our oath of office – to serve the people, which is our main task, and the traditions of the prophets – or not?

Mr President,
How much longer can the world tolerate this situation? Where will this trend lead the world to? How long must the people of the world pay for the incorrect decisions of some rulers? How much longer will the specter of insecurity – raised from the stockpiles of weapons of mass destruction – hunt the people of the world? How much longer will the blood of the innocent men, women and children be spilled on the streets, and people's houses destroyed over their heads? Are you pleased with the current condition of the world? Do you think present policies can continue?
If billions of dollars spent on security, military campaigns and troop movement were instead spent on investment and assistance for poor countries, promotion of health, combating different diseases, education and improvement of mental and physical fitness, assistance to the victims of natural disasters, creation of employment opportunities and production, development projects and poverty alleviation, establishment of peace, mediation between disputing states and distinguishing the flames of racial, ethnic and other conflicts were would the world be today? Would not your government, and people be justifiably proud? Would not your administration's political and economic standing have been stronger? And I am most sorry to say, would there have been an ever increasing global hatred of the American governments?

Mr President, it is not my intention to distress anyone.
If prophet Abraham, Isaac, Jacob, Ishmael, Joseph or Jesus Christ (PBUH) were with us today, how would they have judged such behaviour? Will we be given a role to play in the promised world, where justice will become universal and Jesus Christ (PBUH) will be present? Will they even accept us?
My basic question is this : Is there no better way to interact with the rest of the world? Today there are hundreds of millions of Christians, hundreds of millions of Moslems and millions of people who follow the teachings of Moses (PBUH). All divine religions share and respect on word and that is monotheism or belief in a single God and no other in the world.

The holy Koran stresses this common word and calls on an followers of divine religions and says : [3.64] Say : O followers of the Book! Come to an equitable proposition between us and you that we shall not serve any but Allah and (that) we shall not associate aught. With Him and (that) some of us shall not take others for lords besides Allah, but if they turn back, then say : Bear witness that we are Muslims. (The Family of Imran).

Mr President,
According to divine verses, we have all been called upon to worship one God and follow the teachings of divine prophets. To worship a God which is above all powers in the world and can do all He pleases. The Lord which knows that which is hidden and visible, the past and the future, knows what goes on in the Hearts of His servants and records their deeds. The Lord who is the possessor of the heavens and the earth and all universe is His court planning for the universe is done by His hands, and gives His servants the glad tidings of mercy and forgiveness of sins . He is the companion of the oppressed and the enemy of oppressors . He is the Compassionate, the Merciful . He is the recourse of the faithful and guides them towards the light from darkness . He is witness to the actions of His servants , He calls on servants to be faithful and do good deeds, and asks them to stay on the path of righteousness and remain steadfast . Calls on servants to heed His prophets and He is a witness to their deeds. A bad ending belongs only to those who have chosen the life of this world and disobey Him and oppress His servants . And A good and eternal paradise belong to those servants who fear His majesty and do not follow their lascivious selves.

We believe a return to the teachings of the divine prophets is the only road leading to salvations. I have been told that Your Excellency follows the teachings of Jesus (PBUH), and believes in the divine promise of the rule of the righteous on Earth.
We also believe that Jesus Christ (PBUH) was one of the great prophets of the Almighty. He has been repeatedly praised in the Koran. Jesus (PBUH) has been quoted in Koran as well; [19,36] And surely Allah is my Lord and your Lord, therefore serves Him; this is the right path, Marium.
Service to and obedience of the Almighty is the credo of all divine messengers.
The God of all people in Europe, Asia, Africa, America, the Pacific and the rest of the world is one. He is the Almighty who wants to guide and give dignity to all His servants. He has given greatness to Humans.
We again read in the Holy Book : The Almighty God sent His prophets with miracles and clear signs to guide the people and show them divine signs and purity them from sins and pollutions. And He sent the Book and the balance so that the people display justice and avoid the rebellious.

All of the above verses can be seen, one way or the other, in the Good Book as well
Divine prophets have promised : The day will come when all humans will congregate before the court of the Almighty, so that their deeds are examined. The good will be directed towards Haven and evildoers will meet divine retribution. I trust both of us believe in such a day, but it will not be easy to calculate the actions of rulers, because we must be answerable to our nations and all others whose lives have been directly or indirectly effected by our actions.

All prophets, speak of peace and tranquillity for man – based on monotheism, justice and respect for human dignity.

Do you not think that if all of us come to believe in and abide by these principles, that is, monotheism, worship of God, justice, respect for the dignity of man, belief in the Last Day, we can overcome the present problems of the world – that are the result of disobedience to the Almighty and the teachings of prophets – and improve our performance?
Do you not think that belief in these principles promotes and guarantees peace, friendship and justice?
Do you not think that the aforementioned written or unwritten principles are universally respected?
Will you not accept this invitation? That is, a genuine return to the teachings of prophets, to monotheism and justice, to preserve human dignity and obedience to the Almighty and His prophets?

Mr President, History tells us that repressive and cruel governments do not survive. God has entrusted The fate of man to them. The Almighty has not left the universe and humanity to their own devices. Many things have happened contrary to the wishes and plans of governments. These tell us that there is a higher power at work and all events are determined by Him.
Can one deny the signs of change in the world today? Is this situation of the world today comparable to that of ten years ago? Changes happen fast and come at a furious pace.
The people of the world are not happy with the status quo and pay little heed to the promises and comments made by a number of influential world leaders. Many people around the wolrd feel insecure and oppose the spreading of insecurity and war and do not approve of and accept dubious policies.
The people are protesting the increasing gap between the haves and the have-nots and the rich and poor countries.
The people are disgusted with increasing corruption.
The people of many countries are angry about the attacks on their cultural foundations and the disintegration of families. They are equally dismayed with the fading of care and compassion. The people of the world have no faith in international organisations, because their rights are not advocated by these organisations.
Liberalism and Western style democracy have not been able to help realize the ideals of humanity. Today these two concepts have failed. Those with insight can already hear the sounds of the shattering and fall of the ideology and thoughts of the liberal democratic systems.
We increasingly see that people around the world are flocking towards a main focal point – that is the Almighty God. Undoubtedly through faith in God and the teachings of the prophets, the people will conquer their problems. My question for you is : Do you not want to join them?

Mr President,
Whether we like it or not, the world is gravitating towards faith in the Almighty and justice and the will of God will prevail over all things.

Vasalam Ala Man Ataba'al hoda
Mahmood Ahmadi-Najad President of the Islamic Republic of Iran

Mengindonesia di Arizona

2006-05-18T22:08:00.000-07:00

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America: a nation without religion: Review and critics

2006-05-18T03:48:00.000-07:00

Book title :
The Godless Constitution, a Moral Defense of The Secular State
Authors : Isaac Kramnick and R Laurence Noore
Pubisher : W.W. Norton and Company, NY, 2005
224 pages

Prolog:
Perdebatan seputar apakah Amerika religious state atau secular state masih menjadi topik yang hangat. Meski secara jelas Konstitusi U.S tidak menyebut apapun tentang Tuhan (tidak seperti UUD 45 yang jelas menyebut "Atas berkat Rahmat Allah") tetapi banyak orang US yang masih ragu apakah demikian maksud dari para founders mereka. Buku ini mengupas dinamika pergulatan para pendiri bangsa U.S dalam menentukan bentuk konstitusi Amerika khususnya dalam memandang hubugan Agama dan Negara. Sama seperti di Indoensia banyak intrik dan kepentingan. Tetapi keputusan untuk menciptakan "Godless Constitution" adalah sesuatu yang mungkin patut kita cermati. Happy reading.!

This book is talking about the debates over whether the constitution of America was intended to create a Christian nation or it was really intended to build church-separated nation. It is clear, as mentioned in the book that America is a secular nation meaning no place for religion in the political sphere as it is maintained in its constitution. But it is still debate whether the point of this separation is really the Americans’intentions.

Kramnic and Moore answer that (As both desire) American government is really secular, however both agree that this secularity is the strategy of the founders to protect religions from the tyranny of politics. Kramnic and Moore insisted on the agreement of the founders that there must be separation wall between religion and politics as well as their argument of that religion should play in the individual moral of America. By giving the example of Roger William willing a secular government, both prove that the constitution were made by people who had much experience in religious-state relation. It is important point that most of the founders of US were devotedly religious people.

The authors also explain that the founders really want a secular nation as they experience the corruptive religions when it collaborated with state authority. As we know most of the US founders were European Immigrants. It is in Europe that religion which is in fact a liberating aspect of human life become burden and tyranny for its adherrents.

Even though the book clearly maintained its goal to prove the intention of secular America and its willing to play a protector rule for religious life. The authors do not mention for example that Thomas Jefferson’s attending church service at the House Representative or his signing a law providing for a missionary and a church to the Kaskasia Indians. Also why do not the authors mention Bush’s intention to attack Iraq is God’s whispers? (News week) or what the authors see on the symbol of national Christmas tree that is planned in the White House (please correct me if wrong). Those are the symbol of religion. Aren’t they? These phenomena are important to be discussed as to support the meaning of what to be secular and religious American government..

The way the authors tell the history of America constitution, exploring the dynamic of secular and religious motives of the founders in taking the position toward the constitution, and the tone the authors write is successfully maintained. However I don’t have any idea wheteher it is popular book or academic book. In last pages of the book the author attach greatly various bibliography but they don’t cite any reference in the foot or end note of this book.

Tempe, Jan 26, 2006

Separation of Church and State in U.S, Past and Present

2006-05-18T03:42:00.000-07:00

Title: Separation of Church and State, Phillip Hamburger
Author: Philip Hamburger
Harvard University Press, 2002
514 pages

This is a greatly historical and factual book describing the situation of the U.S infancy. The author has amazingly held the book in an objective perspective. Both the group of separation of Church and State and the no-separation groups are pictured in this book with their internal and external dynamics.

I am very impressed with the discussion of very vital document of declaration of independence which I feel the author concluded that the document excluded the God in its first dictation. I am impressed that although most of the founders like Jefferson are religious people, they could produce such a “godless constitution”. In this case I am curious about the figure of Jefferson in terms of his traditional background?

Take a look of Sukarno, one of Indonesian founders. He is Muslim. But the most identity people know about him is his nationalism. He is more Indonesian than Muslim. He was the most influential and dominant leader in that time. Therefore the idea of Pancasila which he supported led over the other ideas of state philosophy of Indonesia. In this frame of comparison, what is Jefferson’s position? I Feel the Author does not depict this importance role of the founders?

I think American should be happy for this idea of separation of Church and State, and must be proud of with their founders as they can look after their government from the corruption of religious institution. More specifically I am impressed with the findings of the authors that those phenomena are anticipation of development of every field of modern world such as medicine, law, politics and religions. I think this part must be based on the European experience of Church and State which is very complicated, which is in addition, the most factor back grounding this idea of separation in the U.S.

In additions, this book has already pictured in the past the oppositions between the supporters of separation and union. The effort of protestant people against Catholicism which is said naturally supporting the union. However I am curious about the present situation among Catholic society. Are there still eagerness among American Catholics on the idea of union between church and State?

The author seems supported the guarantee of separation of church and the state in the first constitution. I need confirmation about this. As I know the declaration of independence dos not mention any guarantee explicitly a wall separating church and state. As the situation can develop and change any time is there any evidence of this guarantee. Finally the book is very documental. It is more than I need to know about American history of relation between church and state.

Tempe, February 9, 2006

American Providence; A Nation with a Mission

2006-05-18T03:37:00.000-07:00

American Providence,
A Nation with Mission
Stephen H. Webb
Continuum, NY, 2004
181 pages

Providence is about God's control, grace, mighty, and human role in it. It is all about the relation of Christianity and US in nowadays which is never hotly contested as before. This is all about how Americans come into currently world super power status. It is all about God's providence. From the early chapters until the end, Webb has consistently reviewed that the story of this nation cannot be separated from this providence

After all this book is very informative and fairly gives discussion on the idea of american providence among the conservatives and liberalists who dominated the discourse of relation between church and state. However this book gives a few misperceptions about Islam and Muslim world by citing some misleading understanding of Islam especially about holy war, the personality of the prophet Muhammad, and the idea of Muslim and the others

By Pointing to Al qur'an 5.51, and 8;12 on which serge Trifkovic said that Islam is intolerant it seems likely more to solve any problem with war and violence. Actually this verse is all about the prophet support for Muslim who are afraid of going to the Badr war because the double number of Mecca fighters. Without explaining this context we cannot see the positive point in any verse of Qur'an....

Also in the personality of Muhammad who was assumed that he ordered Zaid to divorce his wife for he individual interest of Muhammad for Zainab...the author doesn’t validly refer to the Muslims understanding of this event, as the context of this story was Muhammad wanted to emphasize that there is no "mahram" status (prohibited for marriage) because of adoption...besides from the hadis we understand that from the beginning there was no harmony between Zaid and Zainab therefore they wanted a devorce although it was Muhammad who made them marriage.

In addition, the author quoted quran, he said the verse simply provided an alternative to his own religious poetry , and sanctioned the rape of captive women as a long dowry was paid...This is out of context which is actually a verse on "Muhrim" in the marriage or who are forbidden to be married.

Also the author doesn’t rely his explanation on the right sources. This can be a dangerous book.

Blood Sacrifice and the Nation by Carolyn Marvin and David Ingle: A review and response

2006-05-18T03:30:00.000-07:00

Publisher: Cambridge Univ. Press, 1999
414 Pages

Agama resmi Amerika ya Nasionalism. Begitu salah satu myth orang-orang Amerika. Lewat media apapun nasionalim menjadi ciri utama "American religiousity" Ini-lah yang mungkin disebut Robert Bellah sebagai new civil religion of America. Dengan unik dan narasi yang matamorik, Carolyn Marvin mengupas tentang "American totem" yang menjadi penemena yang sangat kuat di U.S.

If there are book authors discussing wars, sport games, or championship in unique way here are Carolyn Marvin and David Ingle. Both authors see a kind of bloodletting which their main aims is to obey the totem; flag. It is the flag the symbol of American civil religion; nationalism. Their argument is very simple. The totem can provide what the religion and the United States (Christianity?) cannot.

Starting from Durkheim thesis in the Elementary Forms of Religious Life, that religion is the important factor that provides meaning and purpose for the society, the authors develop their idea that the flag is a totem that provides that meaning for Americans. Because of this totem the authors see metaphorically that blood sacrifice in American wars and massive armed forces as well as in sports are imagination of relating each individual with the totem. Flag gives something for people which religion cannot afford for. It is because of this flag not religions America grows to be the most powerful nations in the world.

The idea is kind of speculative. I think Marvn and Ingle do not seriously talk about American nationalism : flag. They both just make a kiddings if what American look at their national flag is similarly to the traditional society looking at their totem. I think the authors just want to say America has its own totem, it does give evidence that it has protected America. So the living religion of America actually is its nationalism.

It is interesting that the authors try to compare this religion of nationalism with that of Christianity. In that sense, it seems that the author say that the stateand religion imitate one another. Both need sacrifices and both provide a protection for it members. I don't understand this context. I think religions do not imitate state but both have their different characteristics. In the US, I think people have very great nationalism as American just like other countries people because the country has provided its responsibility for its members. Therefore people is staging the flag in order to express their belong-ness.

I feel uncomfortable to say that violence is also a ritual to the totem. In this case I feel, the authors do not differ what is violence and what is not violence. It seems the authors generalize all religions are tolerant to the violence. The most evident of this is a suicide bomber. In fact it must be different.

Tempe, march 2, 2006

A Stone of Hope : Prophetic Religion and the Death of Jim Crow by David L. Chappel

2006-05-18T03:19:00.000-07:00

University of North Carolina Press,
Chapell Hill, 2004
344 pages

Jim Crow adalah peraturan resmi U.S sebelum tahun 60an yang mengatur pemisahan kulit hitam dan kulit putih. Peraturan yang diskrimanif dan rasial ini mendapat tantangan dari blacks dan sebagian white. sejak tahun 30an masyarakat sudah menentangnya. Tapi gerakan anti diskriminasi periode awal ini gagal. Chappel mengupas kenapa gerakan periode tersebut tidak berhasil dan kenapa pada periode 60an berhasil. Chaper melihatnya sebagai kemenangan prophetic religion atas opression against humanity.
Happy reading!

A stone of Hope as Chappell names his book is an account of the historical dynamics beyond the death of Jim Crow segregating white and blacks in 1960s in US. With the background of this struggle lead by “the martyr” Martin Luther King Jr, more comprehensively the book tries to answer some important questions such as; why the dominant culture of liberation failed to achieve its goal of political right for blacks in 1930? Where did the black find their philosophical foundation for their movement despite the mainstream failure? How did black sustain their appearance of the movement despite the drudgery and risks? And why the opponent enemy of this movement was so weak?

Chapter 1-4 Chappell points to the lack of religious spirit in that failure liberation movement in 1930s, the promoters of this movement based only on the reason that could not illuminate the commitment of “grass root” of this movement. They did not consider the mystery of superstition rooted in Christianity and Judaism. Those chapters are a historical account of some figures of the “northern intellectuals’ such as Dewey who supported this movement against Jim Crow. Chappell insists this chapter on the inability of “reason” to inspire solidarity, and commitment which the most important aspect in the struggle. Luther King and other figures are described in this chapter to give evidence of this thesis .Chappell writes in a journalistic style that can bring the readers to the situation of a live history. However, Chappell’s argument whether an atheist in that time may have more faith and struggle to support this success movement in 1960s become unclear as he does not provide further explanation why (see p 3)

In Chapter 5, Chappell elaborates how this civil right movement was rooted and referred to the religious believes. Chappell mentions how for example Shuttlesworth in Birmingham referred this movement as a new crusade that every Christian should involve in ( p. 89) It was all about the strategies and the figures of which to make religion real in the lives of men. (p 98) (How about women?)

Chapter 6 – and the rest is Chappell’s elaboration on the situation among the whites. The author accounts two groups of whites: segregationists and desegregationists. It is interesting that this liberation movement was contested in the Church community. This section is about to answer why the opponent of desegregationist so weak. It is very strategic book it terms of trying to show the proud of an achievement. A few book described the success of our group without mentioning the objective condition of our competitor or enemy but Chappell does.
Some stories of pro and contra toward segregation and its relation with the Christianity teaching were debated among Christian scholars. Billy Graham was for example the figure who went with the desegregationist. He defined as segregation had no a base on the bible (p140)

This is a richly provocative and informative book illuminating the account of religion and public life in America in terms of how a part of the great history of America; segregation and desegregation of white and black was determined by the religious-base movement. This makes me more confirmed that in spite of its secularity, in order to create its precious history, Americans cannot avoid away from the role of religion to enhance their commitment and solidarity which is the most important part in a social movement.

Tempe, Aprl 6, 2006

Muslim dan anjing di Amerika: Catatan perjalanan

2006-05-17T00:49:00.000-07:00

Muslim dan anjing di Amerika:

Menjadi muslim di Amerika tentu banyak tantangannya. Perbedaan budaya, musim, waktu, cara berpakaian, model pergaulan, dan lain lain sampai pada konstitusi Negara yang benar benar “Godless” kata professor dari Cornell univ. Isack Kramnic, serta pemerintah yang berkomitmen mempertahankan separation of church and state. Tantangan lain tentu saja image Muslim yang semakin turun di mata masyarakat Amerika. Bulan maret lalu misalnya, The Washington Post menurunkan hasil pollingnya tentang pendapat orang Amrik terhadap Islam. Hasilnya “tidak mencengangkan” 46 % masyarakat US memandang negatif terhdap Islam (lebih tinggi dari bulan bulan setelah tragedy 11/9) , dan hanya 43 % masih menganggap positif Islam. Penelitian ini menguatkan temuan lembaga riset independent paling terpercaya di US, Gallop pada pollingnya akhir 2005 yang mengindikasikan apa yang paling tidak disukai oleh masyarakat US tentang Islam adalah: terrorism, fanatism, Inequality gender, less human right respect, dan tidak terbuka terhadap pendapat orang lain. Semuanya ini paling tidak memberi konsekwensi tersendiri bagi orang-orang Islam di Amrik..banyak sekali tema-tema keseharian yang mungkin tidak terlintas oleh santri-santri di Indonesia atau Negara Negara Muslim lainnya. Kesempatan ini saya ingin bercerita tentang Anjing di US

Kalau di India binatang yang mempunyai fasilitas sama dengan atau melebihi manusia adalah sapi.Konon ciri khas kota kota di India adalah bau kotoran sapinya, kata Budi Munawar Rahman di laporan perjalannya dari India suatu ketika. Sapi melebihi ayam di Indonesia berkeliaran dikiri kanan jalan dan orang harus berhenti dan mempersilahkan sapi untuk mengambil jalannya. Di US meski tidak se-sakral sapi, Anjing mungkin padanannya. Anjing di US bahkan dianggap bagian dari keluarga. Bukan sekedar penjaga rumah. Malah aku pikir mungkin memang sudah terlalu sedikit anjing di US sebagai watch dog. Karena fungsi sekuriti di sini dapat diatasi dengan kamera.. Anjing-pun sekarang sudah tidur bersama sama di kamar, atau punya ruang tersendiri di dalam rumah. Teman saya seorang mahasiswi undergraduate di Arizona State Univ. punya Anjing katanya sebesar aku…”gila!” dan kalo tidur dia sering jadi temannya. (Baik sekali tuh nasib anjing! )

Di city park di kota Tempe Arizona, atau di park sekeliling danau Tempe yang indah, setiap sore banyak orang orang jogging sambil ditemani anjingnya. Nggak hanya satu terkadang ada yang sampai bawa empat anjing belari bareng bareng. Di jalan Mill Avanue (Malioboronya Tempe) nggak susah mendapatkan setiap saat remaja, orang tua, anak anak, perempuan atau laki laki berjalan sambil bercanda dengan anjingnya. Di sini tidak ada larangan berciuman mulut dengan anjing di depan umum sehingga sering juga aku lihat anjing berciuman dengan pemiliknya atau anak anak yang menciumi atu memeluk anjing piaraannya. Jangan heran terkadang postur binatang itu lebih besar dari tubuh anak anak.

Soal anjing yang sudah jadi anggota keluarga itu memang nggak main main. Tak sedikit mereka yang disekolahkan di “sekolah khusus” untuk pets. Tidak jelas berapa SKS yang harus ditempuh tapi yang jelas sekolah sekolah binatang itu menyediakan mata pelajaran yang membuat anjing semakin cerdas dan disukai para pemiliknya.. Bisa mengatur sendiri di mana tidur, pipis, buang hajat, mandi. Mana makanannya dan mana makanan tuannya. Mana tamu yang harus disapa, dan mana tamu yang harus dibentak. Jangan heran saat weekend di taman atau di yard depan rumah orang orang bermain freesbee. Soal kesehatan anjing tentulah jadi konsideran nomer satu.. Karena sudah jadi bagian keluarga, pemeriksaan rutin perbulan atau aksidental menjadi kegiatan prioritas bagi para pemilik anjing. Bahkan ada asuransi segala. Setiap jual beli pets harus disertai dengan sertifikasi kesehatan. Mereka juga dimandiin. Tidak tahu apa sempat mandi sekali sehari. Tapi yang jelas penampilan anjing anjing di sini bersih bersih dan hmmmm terus terang banyak yang cantik juga ha ha ha.. Kegemaran anjing ini tentu saja mendongkrak investasi dan trading untuk perlengkapan pets dan jaminan kesejahterannya. Klinik klinik pets ada di mana mana. Bahkan salon dan penitipan anjing Selama tuannya bekerja ((kaya play group aja) Temanku yang kuceritakan diatas girang sekali kalau aku tanya “how is your dog?”Oh thanks for the question.. he is oky, and now getting better. Dia pernah cerita kalo anjingnya harus masuk opname di rumah sakit beberapa hari, dan harus mendapatkan operasi kecil di salah satu bagian tubuhnya.

Coba lihat daftar perlengkapan pets dan harganya di Wal Mart (Hero- atau matahari nya Amerika) dari mulai obat standar anti germ, sikat gigi, pembasuh mulut, sabun, lap dengan deadorannya.,pewarna rambut, pakaian, pita cantik, bell, kalung, kasur, ranjang, meja kursi, rumah dengan berbagai model, tentu saja variasi makanan, cermin, bahkan alat alat permaianannya. Semua dengan harga yang tidakj jauh berbeda dari kebutuhan manusia di Amrik...Deadorant misalnya berharga kisaran 10 dollar. Bandingkan dengan harga rexona di Jakarta. Juga, bayangin aja Dog Sweater untuk musim dingin harganya di Wall mart dengan pajaknya sekitar 14 dollar. Padahal Swetear saya dibelikan seseorang di Bandung harganya sekitar Rp 60.000 .Saya tidak tahu apa perancang baju terkenal seperti Versace punya rancangan khusus buat anjing. Kalo ya pasti harganya juga nggak kalah dengan yang dipakai artis artis Hollywood saat pesta Oscar. Jangan heran terkadang pengeluaran buat anjing juga melebihi untuk kebutuhan orang.. karena terkadang ada pemilik anjing yang menggaji pegawai untuk menemani anjingnya. Bayangin gaji standar untuk pekerjaan non-skill seperti ini sekitar 10 dollar sejam. Jangan dibayangkan-lah nasib mujur anjing di Amrik…Sedikit mirip dengan takdir baik sapi di India, saya belum melihat satupun restoran yang menyajikan daging anjing di sini mungkin tidak ada. Kalau ada, pasti mereka akan didemo habis habisan. Berbeda nasibnya dengan anjing di Cina, Jepang, atau di Jogja. Yang menampung daging mereka sebagai salah satu menu utamanya. Nasib serupa juga dialami oleh komunitas kuda di beberapa Negara bagian US. Kabarnya ada peraturan khusus yang melarang mengkonsumsi daging kuda. Atau melarang peternakan kuda “pedaging” Di Jogja di ada warung terkenal yang menyajikan daging kuda…

Anjing yang disayang, dan berkeliaran di mana2 tentu saja menjadi tantangan orang Islam yang menarik diamati. Sudah jamak bagi orang-orang Islam bahwa memelihara anjing itu tidak boleh kecuali hanya untuk berburu dan menjaga rumah. (hadis Bukhari Muslim) sehingga orang-orang Islam di sini juga tidak mempunyai anjing kecuali hanya untuk menjaga rumah dan ditempatkan di luar rumah. Pendapat para imam fiqh yang mengkategorikan air liur anjing adalah najis mughalladah juga kelihatannya menjadi pertimbangan masyarakat Islam. Tapi tidak sedikit pula yang memelihra di dalam rumah.. saya belum tahu apa pertimbangan mereka memelihara di dalam rumah, dan apakah itu ada hubungan dengan tingkat keberagamaan mereka. Yang jelas dari fatwa fatwa online yang diorganisir oleh ulama mainstream di US tentang memelihara anjing selalu merujuk kepada hadis muttafaq alaih itu..

Untungnya banyak orang US yang punya toleransi cukup tinggi. Saat ada tamu Muslim biasanyan mereka ‘mengunci anjingnya di ruang tertentu atau dikamar anaknya. Tak terkecuali keluarga muslim yang aku kenal yang memelihara anjing, ketika ada acara pertemuan dengan kenalan kenalannya dari Indoensia dia mengunci pintu ke arah back yard. Ada suara anjing di luar rupanya diprotes” kenapa aku gak boleh masuk” mungkin begitu katanya.

Tapi terkadang, saya juga dibuat kerepotan oleh anjing anjing yang “pasti” tidak tahu apakah saya Muslim atau non Muslim. Terkadang mereka memang manja. Hoby sekeli menyapa manusia, mendekati, lalu berputar2 dibawah kaki kita. Dan …..repot juga kalo selalu mau lari dari anjing2 itu…Anak anak kecil di sini pasti bertanya “Dad why that guy afraid of this sweetie” Saya merasa tentu orang orang Amrik itu tidak membayangkan bagaiamana anjing yang sudah dianggap keluarga sendiri dianggap najis oleh orang2 Islam…..Saat ini susah juga saya mencari alasan fiqh yang rasional untuk selalu memghindari anjing. Kecuali memang ya sekedar identitas saja-lah dan ittibaaan liljumhuur.

Tapi…terkadang aku juga iri….melihat anak anak yang bisa bercanda, bermain, dengan anjing…dalam hatiku…..kalau mereka sayang binatang bagaiamana mungkin mereka tidak terlatih menyayangi sesama manusia. Saya kira spontanitas beberapa pribadi orang US yang menyumbang korban Tsunami di Aceh mungkin ada kaitannya juga dengan wacana ini. Makanya ada beberapa penelitian yang menyebutkan bahwa anak yang terbiasa dengan memelihara hewan piaraan akan semakin terlatih perasaan humanitinya. Atau juga ada juga penelitian medis yang mengatakan memelihatra binatang piaraan dapat mengurangi serangan jantung….

Konon mbah Mutamakkin, ulama Pati yang dianggap wali oleh masyaraat setempat dulu memelihara anjing (Milal Bezawie 2004) kurang jelas apa hanya sebagai penjaga rumah. Atau yang lainnya. Di Ciputat , pak Harun Nasution konon memelihara anjing. Keluarga bu Nabila lubis, prof sastra Arab juga memelihara anjing tapi di luar rumah. Juga putrinya, ibu Amani Lubis juga memelihara tapi di luar rumah…Namun terkadang aku berpikir…wah kalau anjing2 Amerika yang cantik2, imut, berish, sudah mandi spa, dan sering ke salon, mungkin akan masuk angin kalo harus jaga di luar rumah….

Mbah Maridjan dari Gunung Merapi

2006-05-16T21:38:00.000-07:00

Mbah Maridjan dari gunung Merapi

Nama khas Jawa, singkat dan sederhana. Konon nama sebenarnya Raden Ngabehi Surakso Hargo. Entah mengapa kemudian sekarang dikenal sebagai mbah Maridjan. Dalam klasifikasi nama nama Jawa bisa jadi Maridjan menempati strata kedua setelah nama nama beken : Pakubuwono, Diponegoro, Brajamusti, Mangkubumi, Haryo Penangsang..Nama-nama strata 2 itu seperti Sukarno, Suharto, Budi, dll. Meski sederhana, nama Mbah Maridjan akhir akhir ini semakin beken. Bahkan SBY-pun merasa harus menitip salam untuk mbah yang satu ini.

Penjaga Gunung merapi, itulah jabatan Mbah Maridjan. Orang kota mungkin heran hingga Merapi-pun punya penjaga. Kuncen biasanya para penjaga petilasan di jawa menyebutnya. Di Jawa dari ujung Banyuwangi sampai Banten banyak sekali Makam orang orang "suci" dijadikan tujuan ziarah. Kuncen adalah pengelola spiritual tempat tempat itu. Nah mbah Maridjan ini khas. beliau bukan kuncen makam orang orang "suci' tapi dia kuncen spiritualitas Merapi.

Jawa, khusunya Jogja memang khas dan unik. Masih ada orang seperti mbah Maridjan. Jangan heran mungkin hanya ada di pasar Bringinharjo Jogja, ada laki laki berkeliling pasar memakai pakaian kraton yang agak lusuh sambil membaca mantera. Tak sempat aku bertanya apa maksudnya, tetapi kita tahu ada 2 mantera ; mantera untuk kebaikan dan mantera untuk kejahatan. Aku menduga laki laki itu sedang berdo'a untuk kebaikan pasar.

Beberapa bulan setelah Tsunami melanda Aceh, ada kabar Jogja akan dapat giliran. Raja Jogja (tentu setelah berkonsultasi dengan penasihat spiritualnya) memerintahkan masyarakat untuk memasak sayur lodeh 7 macam (9 macam? ) bahan sayuran. Tak ayal hari hari itu sulit mendapatkan bahan sayur lodeh di pasar. Aku ingat betul keluarga dan tetangga temanku saat itu sedang sibuk memasak sayur lodeh. Temanku mengeluh nggak dapat kacang panjang di pasar. Pagi pagi sudah diserbu pembeli katanya. Tsunami lawan sayur lodeh...unik bukan??! Damarjati Supajar, Filosof Jogja dan penasihat pribadi Sultan sering mencoba merasionalisasikan arti sayur lodeh. Tetap saja susah dilogikakan. Yang jelas , masyarakat dari Wonosari di Gunung Kidul, sampai Kalikuning di Sleman percaya bahwa sayur lodeh telah meredakan Tsunami.

Mbah Marijan, pria lelaku dan contoh2 lain diatas adalah ungkapan khas tradisi Jawa yang khas dan rumit menjelaskannya. Damarjati Supajar selalu memulai dengan bertanya lahir itu ada dari mana?kemudian dia akan menerangkan filosofi alun alun utara, selatan, siti hinggil sampai Istana sultan yang menghadap gunung Merapi. Bumi itu pusatnya di Jawa" begitu mitos orang orang Jogja. Nies Mulder dan Marx Woodward menekankan sisi mystis Jawa yang sangat kental, dan selalu menjadi warna tradisi masyarakat Jawa sama seperti para antropolog pendahulunya meski penelitiannya dilakukan di tempat lain sepeti Hefner (di Tengger) dan Geertz (di Pare).

Lalu di mana posisi mbah Maridjan dalam konstalasi jagat Jawa?
Geertz memang kontroversial dalam membagi masyarakat Jawa menjadi tiga Santri, Priyayi dan Abangan. Tapi narasi Greetz tentang Jawa sangat berpengaruh dan punya pengikut yang tidak sedikt. Tidak ada salahnya kita mengingat kembali halaman halaman awal buku Religions of Java tahun 60an itu. Salah satu catatannya; orang Jawa mempunyai kepercayaan bahwa setiap wilayah dihuni oleh makhluq halus seperti memedi, wewe, jin, genderwo dll. Nah perantara makluq halus dan manusia adalah orang orang sakti dan hebat seperti Penembahan Senopati Mataram yang menjadi perantara kerajaan laut Selatan Nyi Roro Kidul dengan penguasa mataram. Konon hubungan yang akrab antara penguasa Mataram dan Nyi Roro Kidul membuat Jogja selalu aman tenteram. Kepercayaan ini masih banyak diyakini oleh orang Jogja, terbukti masih banyak acara larungan dilakukan oleh masyarakat Jogja bagian Selatan.

Memedi, Wewe, Genderwo adalah makhluq halus yang jahat. Ada juga makhluq halus yang baik yang akan melindungi manusia yang berbuat baik kepadanya. Orang orang seperti Mbah Marijan adalah mediator antara makhluq halus dan manusia. Lewat semedi semedinya dia bisa mengetahui apakah Merapi akan meletus atau tidak, ataukan ada bencana. Orang orang seperti Mbah Marijan ini banyak. Dan Jangan heran mereka betul betul punya naluri yang tajam tentang hal hal yang tidak diketahui "orang biasa". Beberapa kali aku juga bertemu orang seperti itu. Terkadang mereka seperti menebak, tapi terkadang aku juga dibuat salut oleh ramalan ramalan mereka yang cukup spesifik dan ...ya benar!

Di Kudus aku pernah bertemu, lelaku yang mengaku kesatria dan mampu menguasai dunia. (gile ya!) konon katanya Ratu Kidul sebagai penguasa sebagaian besar alam ini saja sudah tunduk kepadanya. Dan Wesi Kuning, tongkat Sukarno yang sudah hilang dia akui sudah dalam penguasaannya. Sekarang mau apa dunia. Nggak usah macem macem. "aku yang sudah menaklukan ratu kidul aja nggak neko neko kok " begitu katanya. Oh ya mbah yang satu ini tiap malam tidur di salah satu makam di kota Kudus.

Satu hal yang patut di contoh dari mbah Marijan adalah kesediaannya untuk menjadi pendamping mayarakat di wilayah nun jauh di pojok bumi yang sepi dan sederhana. Menjaga Merapi dengan tradisi keyakinannya. Mbah Maridjan dan orang sepertinya adalah pemberi obat bagi petani petani di desa kecil yang "miskin" menurut orang kota. Padahal mereka sendiri tidak merasakannya. Siapa yang miskin dan siapa yang bodoh di tepian jurang Merapi, Slamet, Lawu, dll menjadi abstrak.

Miskinkah orang orang Dieng yang menghabiskan 4 jam perjalanan jalan kaki bolak balik ke dan dari sawah di perbukitan? Bodohkan petani Wonosobo yang bekerja seharian dipunggung gunung Slamet dan menikmati kurang dari pendapatan se-jam orang di Jakarta. ...Lewat petuah dan contoh dari orang seperti Mbah Marijan mereka tidak merasa kekurangan. Tercukupi, dan selalu merasa harus bersyukur..

( Dari tepian jurang Kali Adem yand sejuk dan indah, ada gang yang tertata rapi, tertulis ; Kuncen Gunung Merapi. Saat itu aku tidak tahu jika mbah Marjan ada di sana)