Ilusi Negara Islam (INI)

Penerbitan Buku/ebook Ilusi Negara Islam, menunai banyak kontroversi dikalangan ummat islam dan kalangan intelektual lainnya  refleksi dari perjuangan panjang organisasi-organisasi islam dalam melakukan pergerakan menuju perubahan ideologi di bumi Nusantara. Organisasi transnasional yang terdiri dari organisasi-organisasi islam garis keras yang berusaha merapatkan barisan untuk cita-cita mulia versi mereka, lambat laun “menyusup” kedalam barisan oraganisasi-organisasi Islam nasionalis.

Inilah bedanya organisasi politik dengan organisasi ummat, kalau organisasi politik selalu merapatkan barisan untuk sebuah kedudukan dan ambisi pribadi, organisasi ummat merapatkan barisan untuk kemaslahatan ummat seluruhnya. Jangan sampai partai politik yang berpayungkan islam (katanya sih) lebih merapatkan barisan untuk sebuah posisi/jabatan dan mengikis jumlah barisan ummat di mesjid-mesjid dan surau-surau.

Emang benar sih pendapat yang mengatakan ada dua sisi yang selalu berseberangan dalam perjalan sejarah ummat ‘al-nafs al-muthmainnah’ dengan ‘al-nafs al-lawwâmah’. Golongan pertama adalah mereka yang mampu menjinakkan hawa nafsunya sehingga selalu memberi manfaat kepada siapapun sedangkan kelompok berikutnya adalah mereka yang mengedepankan hawa nafsunya sehingga menjadi pembuat onar dan biang keresahan sosial. Semoga saja kedepan tidak terjadi apa yang menjadi ketakutan para ulama   al-haqq bi lâ nizhâmin qad yaghlib al-bâthil bi nizhâmin (kebenaran yang tidak terorganisasi bisa dikalahkan kebatilan yang terorganisasi).

Dari buku ini tersirat pesan bahwa kekuatan eksternal bukan satu-satunya kekuatan yang patut diwaspadai ada “MUSUH dalam SELIMUT” yang menjadi ancaman besar Islam dan NKRI kedepan. Sejarah telah mencatat beberapa pergerakan yang berusaha merubah wajah Negara Kesatuan ini dengan payung Islam versi mereka baik dengan senjata ataupun dengan perubahan konstitusi, namun selalu saja ada prajurit-prajurit NKRI yang membela Nusantara. Sekarang prajurit-prajurit ini hadir dalam bentuk organisasi islam moderat (NU dan Muhammadiyah) yang menyeru persatuan dalam keberagaman (many, yet one). Organisasi-organisasi transnasional yang diwakili oleh organisasi-organisasi islam haluan keras lambat laun “menyusup” kedalam barisan ormas-ormas Islam nasionalis.  

Dan semoga saja kita temasuk mereka yang kembali kepada-Nya dengan jiwa-jiwa yang tenang bukan jiwa yang resah penebar benih-benih konflik yang meresahkan. Dari buku ini tersirat pesan bagi kita semua utamanya ummat islam untuk selalu “waspada” akan pergerakan organisasi ini namun pada saat yang sama kita harus “waspada” akan maksud dan tujuan dibalik penyebaran buku ini. Simpanlah pujian terhadap buku ini, karena sesuatu yang tampak bermanfaat mungkin saja berbahaya. Namun buanglah cemoohan karena boleh jadi yang kelihatan berbahaya bisa saja bermanfaat. Wassalam...        

  

Buku Ilusi Negara Islam ini dapat didownload disini:

http://www.bhinnekatunggalika.org/galeri.html

Education and Conflict

Conflict that happens over the time affects the life of the people and land they lived in. Many lives are taken away, regardless to their age and sex.  One of the impacts of the conflict toward people is the mass destruction of educational infrastructures. Millions of children are prevented from attending schools. The impacts should be able to help us understanding how this uninvited guest damages the future life of our children. To help youth counteract despair of about large scale destruction in the communities caused by the conflict, peace educators draw upon peace theory to teach them the skills to construct a peaceful world and the motivation to live their lives based upon nonviolent principles.     

In 2004, it is estimated that half of the 104 million children not attending primary school live in countries in, or recovering from conflict (UNESCO, 2004)[1]. UNESCO therefore regards the conflicts and their consequences as the major obstacle in achieving the EFA ‘Education for All’ objectives by 2015 (UNESCO, 2000).[2] Realizing the importance of the educational institution towards the conflict, Tomlinson, K and Benefield suggest that education is increasingly seen to have a role to play in mitigating and/or exacerbating conflict.[3] Education can provide a protective function for children in conflict or post-conflict situations (Nicolai and Triplehorn, 2003)[4] as it plays crucial role in children care (Fletcher-Campbell et al., 2003).[5] The UNESCO Commission for Education for the 21^st Century also believed in the fundamentally positive power of education by regarding education as one of the most important means of advancing the development of the human race in as enhanced manner and with greater harmony. With its help poverty, exclusion, ignorance, repression, and wars may be reduced” (German UNESCO Commission 1997).[6]     

Education can help promoting the social cohesion in the community. It enables to overcoming social inequality and is the key to equal societal participation. The World Bank summarizes the key significance of education in reinforcing the social cohesion: “By improving people’s ability to function as members of their communities, education and training increase social cohesion, reduce crime and improve income distribution”.[7]       

Even though, there are a widespread agreements about the positive roles of education in mitigating conflict, but research recent evidence has proved that this is not always the case. In many conflict around the world, the education is part of the problem, not the solution.[8] The destructive potential of education is not only when education is abused for the purposes of war propaganda but also when there is baiting and agitation of other ethnic groups and ethnic minorities in schools and classrooms.

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[1]Tawil, S. and Harley, A. (Eda) (2004). Education, Conflict and Social Cohesion. Geneva: UNESCO International Bureau of Education.

[2]UNITED NATIONS EDUCATIONAL, SCIENTIFIC AND CULTURAL ORGANIZATION (2000). TheDakar Framework for Action. Education for All: Meeting our Collective Commitments [online].

Available at: http://unesdoc.unesco.org/images/001211/121147e.pdf [26 Januari, 2005].

[3]Tomlinson, K and Benefield, P (2005). Education and Conflict. Research and Research Possibilities. 

Available at: http://www.nfer.ac.uk/publications/pdfs/downloadable/ECOreport.pdf

[4]Nicolai, S. and Triplehorn, C (2003). The Role of Education in Protecting Children in Conflict (Humanitarian Practice Network Paper 42). London: Overseas Development Institue.

[5]Fletcher-Champbell, F., Archer, T. and Tomlinson, K. (2003). The Role of the Schoole in Supporting the Education of Children in Public Care (DfES Research Report 498). London: DfES.

[6]UNESCO. (1998). From War to Peace in History Books. In UNESCO Education news, No. 11, December 1997 – February 1998. UNCESCO, Paris  

[7]World Bank (2002b): Lifelong Learning in the Global Knowledge Economy. Challenges for Developing Countries (Draft). Washington, D.C.

[8]Bush and Salterelli, (2000). The Two Faces of Education in Ethnic Conflict: Towards a Peacebuilding Education for Children. Florence: UNICEF Innocenti Research Centre.

Pesan Cinta

Majnun dibunuh oleh kecintaannya kepada Laila,

Qarun dibunuh oleh cintanya kepada harta,

Fir'aun dibunuh oleh cintanya pada kedudukan,

Tapi Hamzah Ja'far, dan Hanzhalah dibunuh karena

cintanya pada Allah dan rasul-Nya. Alangkah Jauh

kadar cinta seorang manusia kepada lainnya

dan manusia kepada Sang Khaliq.

Jadikan diri anda wali dan kekasih Allah

karena orang yang paling bahagia adalah

orang yang menjadikan puncak dan tujuan

utamanya adalah cinta kepada Allah.

Peace Education in Indonesia

Aceh is located on the northern tip of the Indonesian island of Sumatra. Aceh is economically and strategically important to Indonesia. Aceh’s economic value lies in its source of oil and gas deposits, primarily from the Exxon-Mobil-run Arun LNG plant just offshore from North Aceh (Pasai). In 1997 Aceh provided 17 per cent of Indonesia’s almost US$12 billion in oil and gas export revenue, making Arun Indonesia’s fourth largest export earner. Aceh also has extensive mining, forestry and plantation agriculture, and potential as a major centre of trade.

Aceh strategic value is in its bordering the province of North Sumatra, and its position at the northern end of the Malacca Straights, which is one of the world’s busiest waterways and through which travels around a quarter of the world’s oil, two-thirds of liquid natural gas and up to a third of all other trade. Aceh has a distinctive majority language and culture, including a widely held devout adherence to Sunni Islam. Aceh was one of the first regions to be converted to Islam (from the 13th century or even before) and the Kingdom of Aceh had a long history of commercial and cultural links with the Islamic world of the Middle East and India. Today it retains a deeper attachment to Islamic culture than most parts of Indonesia.

After more than 25 years of violent conflict in the regions, both of the warring parties the GAM (Free Aceh Movement) and the Indonesian government decided to start the peace talks facilitated by a Finland-based NGO, the Crisis Management Initiative, and led by former Finnish President Martti Ahtisaari. Earlier efforts of the peace talks had failed, but for a number of reasons, including the tsunami, peace prevailed in 2005.

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Advocacy Campaign Paper

LEGAL PAPERS FOR IDPs LAND OWNERSHIP ADVOCACY

1. Background of Advocacy

During the conflict in Poso district, most of the Christians in Poso town, Poso Pesisir and some suburbs ran away to Tentena areas, and they were living there as IDPs, at the same time due to the tensions most of the Muslims in Tentena ran away to Poso town and suburbs and lived there as IDPs.  So, the Christians (Native and IDPs) captured Muslims’ land in Tentena and the same happened to the Lands of the Christians in Poso town and suburbs.

Both the parties claim that the lands of each other are not captured and could be returned, but no body is moving with actions! This is because no one has legal papers for their lands in both the sides, the government for a long time has been in difficult situation regarding this issue, but during the first quarter of the year the government has taken some small initiative, yet government too is in dilemma when it comes to providing legal documents and dragging the issue some more.

As the government’s ignorance about the existence of IDPs in Poso and Tentena by declaring that there are no more people with status as IDPs, I will work with my organization to conduct an advocacy project. There are two reasons why I need to involve my organization dealing with this issue; firstly, I realized how importance this issue to the local people as well as my organization peace campaign. Secondly, I realized that an individual working alone without a group or organization is unlikely to make a significant impact on any social or political issue.    

In the contrary to the government’s declaration, there are about more than 200 hundreds of IDPs spreading out in Tentena and some others in Poso Kota. This is a clear message for us that the government especially the local government is ignoring the IDPs and indeed if this issue is not addressed, then surely this will further worsen the situation and even becomes the new sources of conflict.

As a consequence, most of the IDPs have difficulty in dealing with their own property whenever they went back to their original place. One of the problems they have especially in Poso and Tentena is getting their land back. Most of the time other local people have used the land, and when they claim the land they cannot make it because they have no proof of it. This then, creates another tension and if it does not resolve it can create another conflict.  In addition to this, the land dispute-related issue usually involves the land left by IDPs as well as the land occupied by IDPs. Other than the lack of traditional land borders, the lack of clear and written record on land and ownership is something that encourages land dispute.

Many little people doing many little things in many little places can change the face of the world!

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Pembangunan sensitif konflik

Konflik telah menciptakan berbagai malapetaka kemanusiaan, jumlah korban dan kerugian materil serta keterpurukan ekonomi selalu menjadi barometer betapa konflik telah merusak sendi-sendi kehidupan umat manusia diberbagai belahan dunia. Intervensi pun dilakukan oleh dunia international sebagai wujud dari tanggung jawab moral masyarakat international terhadap luka serta duka mendalam yang dialami oleh saudara mereka belahan dunia yang lain.

Konflik merusak kehidupan masyarakat dengan memusnahkan institusi politik, melululantahkan infrastruktur, melumpuhkan sumber daya, dan mengganggu jaringan bisnis dan interaksi sosial. Pembangunan pun dilakukan sebagai respon atas terhentinya denyut nadi pertumbuhan ekonomi sebagai akibat dari ‘tamu tak diundang ini’.

Pembangunan memiliki tujuan akhir yang mulia yaitu mengurangi kemiskinan, namun niat baik ini terhalang oleh kerusakan akibat konflik kekerasan sehingga mustahil menjangkau tujuan mulia ini tanpa menempatkan isu konflik sebagai agenda pertama dan utama.

Jadi pembangunan tidak hanya dipengaruhi oleh konflik, namun disaat yang bersamaan pembangunan juga memiliki dampak terhadap konflik. Berpijak dari pemikiran inilah mengapa isu konflik harus diletakkan sebagai batu pertama pembangunan ekonomi daerah postkonflik.

Apa itu pembangunan yang sensitif konflik?

Ada beberapa makna yang terkandung di dalam pembangunan sensitif konflik, diantaranya adalah: 

-      Mengerti pada konteks mana pembangunan dilakukan. Untuk mengerti konteks konflik maka selayaknya organisasi donor melakukan analisa konflik dan mengupdate analisa tersebut sepanjang waktu secara teratur.

-      Mengetahui interkasi antara intervensi pembangunan yang dijalankan dengan konteks yang ada. Dalam tingkatan ini organisasi pendonor harus mampu menghubungkan tindakan intervensi yang diambil dengan analisa konflik kedalam perencanaan, implementasi, monitoring, dan evalusi aktifivitas-aktivitasnya (proramme cycle).

-      Untuk menghindari dampak-dampak negatif dan memaksimalkan dampak positif yang ditimbulkan oleh pembangunan di daerah postkonflik organisasi pendonor harus mengubah aktivitas-aktivitasnya, partner kerja dilapangan, atau cara mereka bekerja dilapangan.

Pendekatan sensitif konflik ini memang membutuhkan analisa konflik yang dilakukan secara teratur. Tidak mengherankan jadinya kalau didalam beberapa referensi menyebutkan bahwa kunci dari pembangunan sensitif konflik terletak pada analisa konfliknya. Tetapi juga perlu diingat bahwa analisa konflik bukanlah ‘the whole story’, dari pendekatan sensitif konflik ini. Apa yang terjadi di Kenya selayaknya menjadi pelajaran yang berharga bahwa analisa konflik bukan satu-satunya faktor penentu kebijakan pembangunan di daerah postkonflik. Kalau di suatu daerah sudah dianggap stabil maka tidak terlalu krusial kiranya untuk melakukan analisa konflik.     

‘There’s no long-term security without development, there is no development without security,” Kofi Annan, 2006

   

  

Uniquely Peace Education

Since every state and nation have completely different kinds of educational systems, thus implementing PE will vary in terms of styles and emphasis. A review of the programs of education for peace in different states indicates that they differ considerably in terms of ideology, objectives, emphasis, curricula, and practices (Bjerstedt, 1998). For example, in Australia, peace education focuses on challenging ethnocentrism, cultural chauvinism, and violence, on the other hand, and promoting cultural diversity, nuclear disarmament, and conflict resolution on the other(Burn, R.J; Aspeslagh, R. (Eds.), 1996). In Japan, peace education was generally defined narrowly as ‘anti-atomic bomb’ education. Most recently, the influence of third world perspectives, there has been a broadening notion of peace education to include the study of the origins of Japanese militarism. PE in Japan mostly targets issues of nuclear disarmament, militarism, and the nature of responsibility for acts of violence performed in the past (Murakami, 1992). In South America, peace education is preoccupied with structural violence, human rights, and economic inequality (Garcia, 1998). PE in Ireland is referred to as “Educational for Mutual Understanding,” as Catholics and Protestant try to use educational strategies to undo centuries of enmity (Whyte, 1991). Likewise in Korea, peace education is referred to as “Reunification Education.” (Synot, 2002)    

In Indonesia especially in Aceh the emphasis of PE is given to inequality, violence, and a highly traumatized population with separatist movement. Despite of the difference emphasis and context mentioned above, there is something in common can be found in common in relation to the objective. All of the objectives mentioned above, fostering changes that will make the world a better, more humane place, as consequences the PE should be able to encourage pupils and teachers to voice changes for better world. Salomon, et al (2002) stated: PE mobilizes pupils and teachers to take part in a campaign for change. They are to raise their banner toward an alternative vision of society within the aim of counteracting the beliefs, attitudes, and actions that contradicts the objectives of peace education.