Ringkasan sudut pandang umat Muslim Indonesia

Berdasarkan tugas kuliah saya. Versi Bahasa Inggris dapat dibaca di tautan ini. Entah kenapa, saya lupa menerbitkan artikel Bahasa Indonesia.

Ahok dituntut dua tahun penjara karena melakukan penistaan agama yang tidak pernah beliau lakukan. Habib Rizieq, yang dengan lantang dan jelas menghina agama Kristen dan menginginkan semua warga Indonesia untuk tunduk kepada hukum Syariah, masih belum tersentuh UU penistaan agama. Bahkan, Ahok dianggap sebagai pemecah kesatuan bangsa dan Rizieq sebagai pemersatu oleh sebagian umat Muslim.

Sayangnya, ketidakadilan ini bukanlah hal yang mengejutkan. Pertama, Islam adalah agama yang besar di Indonesia, dianut oleh 87.18% penduduk; mudah bagi kelompok mayoritas untuk berkuasa. Saya mendapatkan data tersebut dari sensus penduduk yang diterbikan oleh Badan Pusat Statistik (BPS) pada tahun 2010. agama-agama minoritas juga disebutkan. Tetapi, keseimbangan dalam pengkajian agama tidak selalu dipegang.

Kajian statistik menyeluruh Indonesia yang diterbitkan BPS pada tahun 2016 menyebutkan jumlah sekolah, guru dan murid Madrasah yang dikelola pemerintah dan juga jumlah warga yang melaksanakan ibadah Haji. Begitu juga dengan kajian terbitan tahun 2015 dan 2014. Kajian-kajian tersebut dilaksanakan untuk memahami berbagai segi kehidupan negara, termasuk ‘perkembangan sosial-demografi’, seperti tertera pada halaman pendahuluan setiap kajian tersebut.

Kajian demografi seharusnya meliputi semua kelompok-kelompok, bukan hanya kelompok mayoritas. Umat beragama lain tidak disebut sama sekali sedang umat Islam dikaji lebih dalam. Pemerintah Indonesia terkesan menganaktirikan agama-agama minoritas. Mungkin saya picik karena memermasalahkan kajian statistik. Tetapi, sifat ketidakberimbangan tersebut juga ditunjukan dalam tata kerja pemerintahan.

Dari namanya saja, kementerian agama (kemenag) seharusnya mengayomi semua umat beragama. Tetapi, pada kenyataannya, hanya umat Islam yang dilayani. Kementerian masih dikuasai oleh orang-orang Muslim, termasuk jabatan menteri. Setidaknya, jika mereka hanya mengayomi umat Islam, nama kementerian agama seharusnya diubah menjadi kementerian agama Islam. Tidak perlu bermuslihat.

Tentu saja, saya tidak bisa menuduh pemerintah Indonesia terlalu menganakemaskan Islam. Selain Islam, agama Protestan, Katolik, Buda, Hindu dan Konghucu juga diakui secara resmi. Kemenag, walaupun dikuasai orang-orang Muslim, masih memiliki badan-badan yang mewakili umat beragama lain. Universitas-universitas negeri beragama non-Islam masih dapat ditemukan. Jabatan-jabatan menteri masih bisa dipegang oleh penganut agama-agama lain. Walaupun ada kecenderungan untuk tidak berimbang dan mencampur-aduk agama dengan politik, pemerintah Indonesia masih belum dicemari paham Islamisme.

Saya juga yakin bahwa permasalahan juga dapat ditemukan di masyarakat. Di masa pasca-Soeharto, Syahrin Harahap melihat bahwa rakyat Indonesia memiliki tiga citra yang berbeda: citra keterbukaan dan kerhamonisan, citra sekuler, liberal dan kebarat-baratan dan citra konflik umat beragama dan bersifat terror (2006, p. 32-43).

Pengamatan tersebut menunjukan bahwa suatu bangsa, terutama bangsa yang sangat beragam seperti Indonesia, selalu terdiri atas berbagai macam kelompok yang berbeda. Tetapi, pada saat yang bersamaan, citra-citra yang beragam tersebut juga bersifat hitam-putih.

Kalangan liberal dianggap sebagai kalangan yang tidak mengutamakan keharmonisan, walaupun tokoh-tokoh liberal seperti Ulil Abshar Abdalla mendukung kaum Ahmadiyah. Kita juga lupa menyebutkan bahwa, seperti yang saya sebutkan sebelumnya, Habieb Rizieq dipuja oleh para warga negara yang mengaku mencintai keharmonisan. Topeng yang kita gunakan hanyalah alat untuk bermuslihat.

Rasionalitas, seperti yang dipeluk oleh sebagian para pemikir Islam, dianggap sebagai hal yang cenderung kebarat-baratan. Anggapan itu membuat rasionalitas terkesan bertentangan dengan budaya timur yang dipeluk oleh sebagian besar umat Islam.

Rasionalitas juga tidak dianggap sebagai salah satu unsur citra keterbukaan. Pemikiran rasional hanya dianggap sebagai sesuatu yang menjauhkan kita dari agama, bukan sebagai faktor pendorong keterbukaan. Akibatnya, umat Islam akan melihat pemikiran rasional sebagai sesuatu yang tidak pantas dipeluk.

Kita juga lupa bahwa kebudayaan barat sangatlah digemari di Indonesia, bahkan di antara warga-warga yang menentang liberalisme. Budaya pop Islami Indonesia-pun sangat kebarat-baratan, dengan komersialisme dan hedonisme yang mengundang kritikan dari kalangan-kalangan konservatif (Saluz 2009).

Ditambah lagi, banyak para penceramah yang memiliki derajat sebagai selebritas. Setiap ceramah yang mereka berikan selalu menghasilkan uang yang berlimpah. Mereka juga sering muncul di berbagai macam iklan. Mereka sangat mirip dengan para televangelists yang banyak ditemukan di Amerika Serikat, sebuah negara barat.

Para pemikir liberal tersebut juga dianggap kebarat-baratan karena mereka belajar di universitas-universitas barat. Orang-orang yang memiliki anggapan tersebut tidak menyadari bahwa pendidikan Islam modern di negara-negara timur menggunakan model barat; universitas-universitas Islam di timur juga mau mengikuti hasil pertemuan-pertemuan Bologna Process. Gus Dur adalah lulusan Universitas Baghdad dan Quraish Shihab lulusan Universtas Al-Azhar di Kairo. Mereka belajar di perguruan tinggi Arab. Mengapa mereka tidak pernah dicap sebagai ke-Arab-Araban?

Selain dianggap kebarat-baratan, para pemikir liberal tersebut juga dianggap sekuler, walaupun mereka selalu menonjolkan identitas agama mereka, sering melakukan ceremah-ceramah yang sangat berbau agama dan mengajar di perguruan tinggi Islam. Lagi pula, apa kita bisa menjamin bahwa para penentang Islam liberal rajin shalat lima waktu, berzakat, berpuasa setiap Ramadhan, tidak meminum miras dan tidak melakukan hubungan seks di luar nikah?

Citra-citra yang dipaparkan Syahrin Harahap, walaupun mengacu pada orang-orang asing, juga sangatlah lumrah di masyarakat Indonesia. Kita masih suka memberikan cap-cap hitam-putih terhadap sesama, tanpa menyadari bahwa manusia jauh lebih rumit dari pada yang kita ingin bayangkan. Saya juga merasa bahwa Syahrin Harahap menggunakan pendekatan yang salah terhadap permasalahan ini.

Saya menghargai bahwa beliau mau mengakui bahwa umat Islam memiliki masalah dengan fundamentalisme. Tetapi, pada saat yang bersamaan, beliau juga terkesan menyalahkan munculnya fundamentalisme kepada kekuatan dari luar umat dengan mengatakan bahwa Islam adalah agama yang penuh kedamaian.

Sebagai seorang Muslim, saya juga ingin percaya itu. Tetapi, pada kenyataannya, orang-orang beraliran keras tersebut sepenuhnya yakin bahwa paham mereka sesuai dengan ajaran agama. Kita harus menerima kemungkinan bahwa agama yang kita cintai sangatlah jauh dari sempurna.

Saya setuju dengan usulan beliau bahwa penyelesaian masalah aliran garis keras ini dapat dihadapi dengan mengajari para siswa ilmu kajian globalisasi (p. 43). Memang betul bahwa aliran tersebut lahir di luar Indonesia dan menyebar dari satu negara ke negara lainnya. Tetapi, ilmu tersebut tidak mencakup tentang cara penyebarluasan aliran tersebut di satu tempat.

Saya mengusulkan agar umat Islam di Indonesia, termasuk kalangan moderat, untuk bermawas diri tentang cara kita menafsirkan ajaran-ajaran agama dan cara kita memerlakukan orang lain, terutama yang berbeda pandangan. Walaupun kalangan moderat memang tidak pernah menghasut kekerasan dan diskriminasi, kecenderungan mereka untuk mengkafirkan kalangan liberal dan tidak mengakui Islam sebagai ilham aliran keras sudah memberikan dampak buruk yang jelas-jelas sudah bermunculan dan mungkin akan berkepanjangan.

Suka atau tidak, kalangan moderat secara tidak langsung juga bertanggung jawab atas ketidakadilan yang dialami Ahok.

 

Badan Pusat Statistik 2010, Hasil sensus penduduk 2010: kewarganegaraan, suku bangsa, agama dan bahasa sehari-sehari penduduk Indonesia, BPS, Jakarta.

Badan Pusat Statistik 2014, Statistik Indonesia 2016, BPS, Jakarta.

Badan Pusat Statistik 2015, Statistik Indonesia 2015, BPS, Jakarta.

Badan Pusat Statistik 2016, Statistik Indonesia 2016, BPS, Jakarta.

Harahap, S 2016, ‘The image of Indonesia in the world: an interreligious perspective’, The IUP journal of international relations, vol. 10, no. 2, pp. 30-44.

Saluz, CN 2009, ‘Youth and pop culture in Indonesian Islam’, Studia Islamika, vol. 16. no. 2, pp. 215-242.

How to empower victims

*puts on a mask*

I am going to categorise them into two: rape victims and hate crime victims. Empowering them requires hatred from us, the people who care about them. But, the hatred itself is implemented differently to each group.

When it comes to ‘rape victims’, you have to be hateful AGAINST them. You have to slut-shame them, call out their slutty dresses and their slutty habits! Accuse them of inciting the rape! Who do they think they are? Actual victims? No! They are forced to have sex! Big deal! They are just playing victims! In fact, they have to realise that by pressing charges, they become the tormentors! They are tormenting their rapists who just want to have sex and got unfairly rejected, they are tormenting innocent bystanders who just want to live a life free from the inconvenience of hearing people who complained about experiencing involuntary orgasms! Stop them from subjugating themselves with non-existing victimhood!

When it comes to hate crime victims, you have to plant seeds of hatred INSIDE them. You have to coerce them to hate every single individual who shares mere identities with the people who dehumanise them, you have to make them believe that sharing identities is essentially a complicity! If they refuse to hate, if they insist on fighting hate with love and humanity, shame them! Shame them for humanising their tormentors and their accomplices! Shame them for being compliant to bigotry and violence! Shame them for believing that hate should not be fought with hate! Shame them for not stooping to their tormentors’ level!

Love and a sense of humanity are signs of weaknesses. Hatred is a sign of strength. Be hateful. Empower others… and yourself.

*takes off the mask*

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How to win the Nobel Peace Prize

*puts on a mask*

It is simple: all you have to do is to advocate how peace is the best solution for our earthly problems. Just be a famous pacifist!

But, if you are a westerner, there is another path to this accolade: be a war-monger!

Not just any war-monger, but one who justifies his/her violent actions and beliefs in the name of defeating barbarians! When I meant by barbarians, I meant every non-westerner who refuses to suck westerners’ dicks.

Peace is one of the organic values of the western civilisation. I know because the propaganda tells me so; as we all know, indoctrination is always truthful and only brainwashed imbeciles think otherwise. Therefore, every person who defies the west is a violent, peace-hating barbarian and every true-blue westerner must support the violent destruction of those monsters in order to uphold peace!

The innocent casualt….. I meant, the collateral damages are actually a good thing. The more we kill every single individual who shares the identities of those monsters, the better. It advances our journey towards peace even further. It is their fault for being born associated with those barbarians! It is a common knowledge that we can choose which vaginas we are born from.

*takes off the mask*

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Living unsociably

Growing up, I used to be a lot more self-hating.

I hated how I was so unlikable by aggravating every single person I encounter. I hated how I spent too much time alone, reading, listening to music and watching videos, never interested in having a large social circle.

Then, maturity hit me.

One day, I realised that my hatred of my own introversion (not to be confused with shyness) and lack of likability is caused by the shaming I had been constantly receiving for many years, not because those two traits are inherently evil that must be eradicated once for all!

My unlikable nature is indeed irksome to deal with. But, it is a combination of my social ineptitude and non-conformist attitude. You know, two harmless things. The former is something I always try to overcome. The latter is something I am planning to keep; just like introversion, it is considered evil simply because it makes me different from everyone else, not because it actually is.

Oh, and speaking about introversion…

I acknowledge that we need our fellow human beings to live a more complete life. But, we don’t need them in every waking second! You can still have a quality life while spending most of your time alone. ‘Quality’ and ‘quantity’ are two (often) mutually exclusive words. Whether you like it or not, extroverts can also be anti-social (which is different from being asocial)*. Even the most social creatures I know still embrace solitariness from time to time.

Before self-acceptance

In order to avoid the constant shaming, I often tried to act like I was a lovable and outgoing person. You know, faking. It took an emotional toll on me.

Every time I put on the mask of superficial charm and conformity, I was fooling everyone with this phony ‘lovable’ character (and I am sure the most intelligent among them could see past my bullshit). I was being dishonest about my true self. Even though it was not a fitting figure of speech, I often felt like a wolf in sheep’s clothing. I was a fraud, a sinner. Sounds a bit too dramatic. But, that was what I sincerely felt.

This tendency also didn’t solve the problem with my awkwardness. Instead of encouraging myself to overcome it, I preferred to falsely declare its non-existence. That’s like having a bulging tumour on your abdomen and your solution is to wear dark, loose clothing; the more you ignore your problem, the harder it will to triumph over.

Contrary to popular belief, extroversion is not the end-all cure for loneliness. In fact, for people like me, it can either cause or exacerbate the sense of desolation. I am more likely to feel lonely among the crowds than when I am just by myself.

The presence of other beings can make me feel too self-conscious. Not counting my gawky and rebellious personality which already makes me stick out like a sore thumb, many people (especially the petty ones) love to point out my silence which they deem ‘uncomfortably deafening’. I become too mindful of my inability and unwillingness to interact with the piling stacks of homo sapiens.

I constantly dreamed of being someone else.

Reaching self-acceptance

The process itself was gradual. I started to accept my love of solitariness when I was a teen (which coincidentally when I also started to interact more). But, the guilt still lingered and it felt like I was loving a diseased part of myself.

Fast forward to my college years, when I became an internet addict who love to browse ‘trivia’, I added another word into my vocabulary: introversion. For the first time in my life, I accepted that my ‘hermitic’ tendency was not a mental disorder, but a personality trait that every reasonable and receptive individual regard as normal. No longer I see solitude as a vice. But, this journey of self-acceptance is relatively easy to overcome.

Regarding my social ‘charm’, it is still an ongoing issue as awkwardness persistently haunts my life to this day. Escalating the quantity of human contacts does not work for me. So, I try to behave in a palatable manner as naturally as possible.

I have three mottos for my social life: ‘be polite (to strangers, at least)’, ‘wrong someone who wrong you first’ and ‘be honest’. Of course, it is far from perfect. What we consider to be polite and nice is always influenced by our own subjectivity and, for someone who experienced stereotypical Asian upbringing, being honest is easier said than done.

But, at least, this is better than intentionally painting ourselves with false colours.

After self-acceptance

Unsurprisingly, the act of affirming selfhood is and will always be in one’s favour. In my case, there are quite a few of them.

My acknowledgement of introversion as a legitimate personality trait has three effects on me, two of them seem counter-intuitive. First, I recognise the importance of spending some time with your thoughts and feelings; like it or not, they need to be nourished with self-reflection. Second, I appreciate the importance of quality human relationships; no matter how much I love solitude, I still cherish the amicable presence of fellow human beings. Third, I also appreciate extroversion as a legitimate personality trait instead of a festive of noise and smarminess; no longer I see all extroverts as repulsive creatures.

The self-toleration of my social ineptitude compels me to be more vigilant about human behaviours. My past attempts of putting up shows enlighten me of one thing: humans are creatures of falsehood. We will do anything to be the possessors of ‘attractive’ personas, no matter how deceitful they are; it is worth the death of sincerity.

It sounds cynical. But, as I said before, I am being vigilant. Unlike me, many people I know still easily fall for those so-called philanthropists and motivational/spiritual speakers. They are ignorant of how those philanthropists guilt-trip us by constantly bragging about their open-handedness. They are ignorant of how those speakers present anecdotes as objective facts and constantly use fallacies. They don’t realise they are victims of rhetorics.

Oh, and because I merge introversion and vigilance together, I am picky regarding the people in my intimate space. As I get older, I become more restrained about giving personal information. I constantly make sure the people I interact with are not back-stabbers; despite the nastiness of front-stabbers, at least they are blunt about their true nature. As Indonesians would say, I don’t want a snake under my blanket.

But, the best benefit I obtain from the self-acceptance is this: contentment.

I am content about living a relatively solitary life. I am content about my status as a deeply unsavoury individual. I am content about its negative effects on my fate as I would probably have a hard time maintaining careers and networks. I am content about my ‘abnormality’ and I have stopped giving a fuck about what people think of me.

…and the contentment helps to validate my own individuality. No longer I see myself as diseased. Contentment makes me feel more human.

*’Asocial’ is what we use to describe people who avoid social interactions, either out of shyness or lack of interest. ‘Anti-social’ is what we often say to describe sociopaths.

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What are real jobs? Why should you love them?

*puts on a mask*

Besides being a job where constant hard work are required (as some jobs don’t require any work at all), a real job is where profits are constant, something beloved by old-fashioned establishment, where creativity and individualism are discouraged or even branded as sins, where traditions restrain your every single move, where men of dignity thrive…

…and the last part reveals why we should love real jobs.

Men of dignity are not ones who have mind and sentiments of their own, assert their own individuality, crave freedom and open to changes. Men of dignity are ones who prioritise money over idealism, who let their thoughts and feelings entirely dictated by superiors and societies, who love any forms of hierarchies, who will die for the sake of keeping the status quo alive.

This is why I hate artists and entertainers! They are independent, open to new ideas and they always have it easy!

Like seriously, do you expect me to believe that Mona Lisa was difficult to create? Do you expect me to believe that I couldn’t have drawn the whole thing in a matter of minutes?

Sometimes, I cannot differentiate jokes and sincerity apart.

*takes off the mask*

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