Julia Suryakusuma on May 1998

from Tempo No. 39/VIII/May 27-June 02, 2008

Too Much, Too Little, Too Late

Julia Suryakusuma
Julia Suryakusuma is the author of Sex, Power and Nation. She can be contacted at jsuryakusuma@gmail.com

A FEW days ago, I relived the past in celluloid form: 10 films from Proyek Payung (Umbrella Project) about the May riots and rapes of 1998. To what aim? To ‘commemorate’ the atrocities that were part of the unexplained backdrop to the rise of the Reform movement, jogging our memories of the price some among us had to pay for change. Of course, those who were raped, attacked or abused don’t need be reminded. The tragedy and pain they experienced is etched so deeply in their memories that the last thing they need is a bookmark. For some, the trauma is so deep that May 1998 is a nightmare relived on a daily basis. So these films are for the rest of us, most of whom would like to simply forget those black scorched pages in our history. The films themselves vary in focus and treatment, ranging from the reminiscing of Where were you (interviewees speaking about where they were during the May riots), to the humour of Sugiharti Halim (about the New Order government regulation that forced ethnic Chinese to ‘Indonesianise’ their names), the escapism of Huang Chen Guang (about a young woman whose ethnic Javanese mother was killed during the May riots, causing her to flee to Korea to escape the awful memories), the self-mocking of Kucing 9808, Catatan Seorang (Mantan) Demonstran (Cat 9808, Diary of a Former Activist who scoffs at himself with chagrin, as his reality now is more about his wife and baby daughter than any big, idealistic cause), to the piercing grief of Yang Belum Usai (That Which is Unfinished—about a mother whose son was one of the four students shot at the Semanggi flyover and who every year, without fail, demonstrates in front of the Presidential palace to demand justice).

During discussions in Jakarta on May 20 one director said he and his fellow film-makers had been accused of focusing too much on the Chinese in four out of the ten films. Besides Sugiharti Halim and Huan Chen Guang, there was also the erotic A Trip to the Wound, about how bodily wounds tell the story of our lives, and how our psychic wounds tell even more about ourselves and our humanity, a film which distracts in its erotic atmosphere, but attracts us to reflect on symbolic meanings. There was also the nostalgic A Letter of Unprotected Memories, about the post-1998 ‘nationalisation’ of Imlek—Chinese New Year.

I expect that I too will run the risk of being accused of defending the ethnic Chinese by focusing on these films. So why do I do it?

Because the way we treat our minorities reveals much about what we are as a people and as a nation. Our minorities are us, so our intolerance—let alone overt discrimination—exposes our injustices, and in the case of the May riots and rapes, our inability to acknowledge our wrongs. Playing ostrich is ultimately self-destructive. It prevents us from moving forward into the future and fulfilling our destiny because it dooms us to repeat our mistakes over and over again.

Each of the four ‘Chinese’ films are told from a subjective, personal point of view, but collectively they speak volumes about our persistent abuse of this minority. The witty approach of Sugiharti Halim is fraught with irony, and belies the pain and humiliation that the Chinese had to go through as a result of the New Order’s misguided attempt to obliterate Chinese names. Shakespeare famously asked “what’s in a name?” and the answer was obviously ‘a lot’ for Indonesian Chinese before 1998. It could subject you to discrimination, exploitation and in May 1998, it could even make you a target for rape, pillage, arson and murder.

Ten years into Reformasi, what have we done to fix all this? Our national position seems to be a vague, insincere (and usually unstated) apology: Uhh, sorry that we raped you, failed to acknowledge your contributions to the nation; sorry that we drove you away and murdered your families. But, hey, look, everything’s alright now: you can celebrate Imlek, with shop attendants and TV newscasters wearing ersatz Chinese costumes, your dragon dances, and your Chinese newspapers and TV news broadcasts. You’ve even got Imlek nationalized as a public holiday. What more could you want? Surely it’s a reasonable swap for the continuing denial of your human rights, denial of access to justice, and denial of your right to be accepted as Indonesians? Not such a great loss is it really? What, you’re not complaining again, are you? Typical.

That’s how it usually goes, huh? Well, I’ve got news for you my fellow non-ethnic Chinese Indonesians: the real losers are us! Forget about being philosophical and losing-our-collective-humanity-as-a-nation, or even our diminished international reputation. No, let’s get really practical. How about losing much-needed capital, or human resources?

Let me tell you about a Chinese family I know. Living in Glodok, Jakarta’s Chinatown, they pooled their entire family’s resources to send their young daughter out to Australia when things started getting hot in 1998, to save her from violence and abuse. A stranger in an alien country, she struggled though high school there, found her way to university, earned herself a law degree, and now works for government there in a well-paid legal role. And she is just one of thousands who fled when we attacked and abused them and burned down their homes and shops. Yes, the Chinese are often accused of not being nationalistic and abandoning Indonesia but, sorry my brothers and sisters, it was we who drove them away!

Seems to me that way we treat our ethnic Chinese minority is a case of ‘too much, too little, too late,’ to quote Denise Williams and Johnny Mathis’ classic ‘seventies hit. Too much discrimination and abuse and too little justice and respect, until it becomes too late fix the damage done.

And who are the losers? In the end, it’s the rest of us, loosing in all the ways we can lose.

Again.

Rendra: “Sajak Bulan Mei 1998″

Aku tulis sajak ini di bulan gelap raja-raja
Bangkai-bangkai tergeletak lengket di aspal jalan
Amarah merajalela tanpa alamat
Kelakuan muncul dari sampah kehidupan
Pikiran kusut membentur simpul-simpul sejarah

O, zaman edan!
O, malam kelam pikiran insan!
Koyak moyak sudah keteduhan tenda kepercayaan
Kitab undang-undang tergeletak di selokan
Kepastian hidup terhuyung-huyung dalam comberan

O, tatawarna fatamorgana kekuasaan!
O, sihir berkilauan dari mahkota raja-raja!
Dari sejak zaman Ibrahim dan Musa
Allah selalu mengingatkan
bahwa hukum harus lebih tinggi
dari ketinggian para politisi, raja-raja, dan tentara

O, kebingungan yang muncul dari kabut ketakutan!
O, rasa putus asa yang terbentur sangkur!
Berhentilah mencari Ratu Adil!
Ratu Adil itu tidak ada. Ratu Adil itu tipu daya!
Apa yang harus kita tegakkan bersama
adalah Hukum Adil
Hukum Adil adalah bintang pedoman di dalam prahara

Bau anyir darah yang kini memenuhi udara
menjadi saksi yang akan berkata:
Apabila pemerintah sudah menjarah Daulat Rakyat
apabila cukong-cukong sudah menjarah ekonomi bangsa
apabila aparat keamanan sudah menjarah keamanan
maka rakyat yang tertekan akan mencontoh penguasa
lalu menjadi penjarah di pasar dan jalan raya

Wahai, penguasa dunia yang fana!
Wahai, jiwa yang tertenung sihir tahta!
Apakah masih buta dan tuli di dalam hati?
Apakah masih akan menipu diri sendiri?
Apabila saran akal sehat kamu remehkan
berarti pintu untuk pikiran-pikiran kalap
yang akan muncul dari sudut-sudut gelap
telah kamu bukakan!

Cadar kabut duka cita menutup wajah Ibu Pertiwi
Airmata mengalir dari sajakku ini.

(Sajak ini dibuat di Jakarta pada tanggal 17 Mei 1998
dan dibacakan Rendra di DPR pada tanggal 18 Mei 1998)
dikutip dari sebuah mailing list yang dipost rekan Satrio Arismunandar

blook: dari blog ke buku

dari Koran Tempo, 25 Mei 2008

Wabah Buku Blog

Buku-buku yang diadaptasi dari cerita-cerita di blog atawa buku blog alias blook kian marak. Beberapa di antaranya meledak di pasar.

Empat gadis yang baru saja mengantar teman satu kosnya ke rumah sakit terheran-heran ketika menyadari mereka jadi pusat perhatian. Rupanya yang menjadi perhatian orang-orang di sekelilingya adalah penampilan mereka. Satu dari keempat gadis itu hanya memakai daster belel dan mukanya penuh obat jerawat. Ada juga yang memakai sandal berbeda warna antara kaki kanan dan kirinya. Akhirnya tawa mereka pun meledak karena sadar akan kekonyolan itu.

Penggalan kisah semasa kuliah di sebuah perguruan tinggi swasta di Yogyakarta itu dituangkan Dewi Rieka Kustiantari di blognya. Kisah-kisah di rumah kos Dedew–begitu sapaan akrab perempuan 28 tahun itu–kemudian sempat dimuat di majalah. Tapi Dedew belum puas. Ia ingin kumpulan cerita di blognya itu diterbitkan dalam bentuk buku. Ia lantas mengirimkan cerita setebal 50 halaman itu ke banyak penerbit. Ditunggu-tunggu, belum satu pun yang tertarik.

Barulah pada awal tahun ini Penerbit Gradien Mediatama, Yogyakarta, menyatakan ketertarikannya pada tulisan ibu satu anak itu. Dedew, yang waktu kecil kerap mengirim anekdot ke majalah Bobo itu, diminta menambahkan ceritanya agar bukunya bisa lebih tebal. Penerbit juga berpesan supaya Dedew tak mengubah gaya tulisannya di blognya, yang lugas, penuh canda, dan jauh dari gaya bahasa formal.

Proses penambahan cerita itu dijalani lewat diskusi hampir setiap hari dengan penerbit melalui chatting. “Prosesnya itu seperti konsultasi membuat skripsi,” kata Dedew. Akhirnya Dedew berhasil menambahkan ceritanya menjadi 191 halaman dan diterbitkan menjadi buku berjudul Anak Kos Dodol, Catatan Mahasiswa Gokil von Djokja.

Dedew yang sudah sangat senang buku kumpulan cerita di blognya bisa terbit semakin bungah ketika ia tahu bukunya ternyata laris. Dalam dua bulan, bukunya itu sudah masuk cetakan ketiga.

Buku yang isinya diadaptasi dari blog atawa buku blog, seperti bukunya Dedew, memang tengah mewabah di Indonesia belakangan ini. Di dunia internasional, buku jenis ini dikenal dengan istilah blook, yang merupakan gabungan kata blog dan book.

Menurut Donny B.U., blogger sekaligus aktivis Information and Communication Technology Watch Indonesia, fenomena itu mulai merebak sekitar dua tahun lalu. Di luar negeri, seperti Inggris, fenomena itu sudah berlangsung lama. Malahan sudah ada penghargaan dari Guardian untuk blogger yang menulis blook.

Fenomena itu, tutur Donny, dipicu oleh banyaknya novel chiklit yang menjamur akhir-akhir ini. Di antara novel-novel chiklit itu ditulis oleh beberapa blogger, yang rata-rata masih sangat belia. Sebut saja Faiz, yang memiliki blog www.masfaiz.multiply.com. Di blognya ia menulis, dan akhirnya membuahkan chiklit, Permen-permen Cinta Untukmu.

Donny menyatakan, seorang blogger yang berkisah dalam blognya mempunyai pembaca loyal, yang mengikuti ceritanya hingga tamat. Saat ini, sejumlah penerbit memang getol memburu naskah cerita para blogger yang berkisah tentang remaja. Biasanya para penerbit mencari ke blog-blog yang memang bertebaran di jagat maya. “Blog kini telah menjadi semacam tempat penyimpanan naskah.”

Kondisi itu juga memicu sejumlah blogger aktif mengirimkan naskah cerita di blognya ke penerbit. Alhasil, situasi itu kemudian kian membuat maraknya kehadiran blook di rak-rak toko buku di Tanah Air.

Yang jelas, Donny menambahkan, menjamurnya blook bukan berarti mengembalikan dunia tulis-menulis ke kertas. “Dua-duanya akan tetap berjalan,” katanya.

Bila ditelusuri, di Indonesia blook mulai diperhitungkan setelah terbitnya Kambing Jantan pada April 2005. Blook karya Raditya Dika itu meledak di pasar sekitar enam bulan kemudian. Hingga kini, buku yang memuat kisah-kisah jenaka dalam kehidupan penulisnya itu sudah naik cetak 20 kali atau setara dengan 100 ribu eksemplar.

Menurut Radit, ide menerbitkan kumpulan tulisan dari blognya muncul ketika ia kuliah di Australia. Saat itu, ia menemukan blook karya Salam Pax yang mengisahkan seputar invasi pasukan Amerika Serikat ke Irak di perpustakaan kampusnya. Radit berpikir, kalau tulisan blog Salam Pax itu bisa diterbitkan, maka tulisan-tulisan di blognya juga punya peluang yang sama.

Meski tak terlalu yakin, Radit memberanikan diri mencetak semua tulisan di blognya yang mencapai 400 halaman. Gepokan naskah itu ia bawa ke penerbit Gagas Media, Jakarta. “Awalnya ditolak karena naskah buku kambing jantan dikiranya buku soal ternak,” kata Radit. “Pas saya bilang ini catatan harian dari blog, mereka malah tanya blog itu apa.”

Untungnya Radit sudah menyiapkan bahan presentasi dengan matang, sehingga ia bisa menjelaskan konsep bukunya dengan mantap. Hari itu juga ia berhasil meyakinkan Gagas Media untuk menerbitkan bukunya. Uniknya, pihak Gagas Media meminta agar tulisan di blog yang dipindahkan ke buku tak perlu diedit, dibiarkan apa adanya. Bahkan kesalahan pengetikan pun dibiarkan. Menurut Radit, pihak penerbit bertujuan agar isi buku lebih orisinal.

Direktur Penerbit Gradien Mediatama, Ang Tek Khun, mengakui buku Radit itu memang pionir mewabahnya blook di Tanah Air. Dan itu memacu Gradien, yang awalnya hanya mengamati blog untuk mencari penulis potensial, akhirnya memutuskan serius menggarap blook.

Sejak 2006, sudah ada delapan blook yang diterbitkan Gradien. Boleh dibilang, saat ini penerbit itulah yang paling rajin menerbitkan blook. Dan rata-rata blook yang dilepas ke pasar bisa laku lebih dari 6.000 eksemplar.

Cukup menarik, memang. Menurut Khun, buku adaptasi dari blog ini punya daya tarik dari gaya bertuturnya yang lugas dan mirip dengan catatan harian. Karena itu, proses penyuntingan naskah diupayakan seminim mungkin agar gaya bercerita ala online diary itu tak hilang.

Awalnya, Khun memilih metode penulisan copy-paste. Artinya, naskah yang ada di buku benar-benar sama dengan yang pernah dimuat di blog. Tapi saat ini Khun membimbing penulisnya mencari kekhasan dan benang merah isi blog mereka, lalu naskah yang ada ditulis ulang sesuai dengan benang merah tersebut.

Khun mengakui kalau blook acap kali dicibir karena membicarakan hal yang remeh-temeh. “Sebagian orang masih meremehkan kualitas blogger dan tulisannya,” katanya. Tapi Khun percaya, sebenarnya kemampuan menulis para blogger lumayan baik. Terbukti buku mereka mendapat sambutan.

Karena itu, Khun optimistis masa depan blook akan semakin cerah seiring dengan bertambahnya blogger. “Belum ada media serevolusioner blog yang bisa memprovokasi kalangan muda sampai tua untuk menulis,” ujarnya.

Donny B.U. mengingatkan masalah copyright atau hak cipta yang akan muncul di tengah merebaknya blook. Penerbit umumnya tak mau versi cetak itu dimasukkan juga ke blog pribadi pengarangnya. “Inilah yang akan menjadi perdebatan kemudian, meski hingga sekarang belum ada kasus seperti itu,” katanya. “Makanya, tergantung si penerbit, niatnya mau minterin atau bisnis.” OKTAMANDJAYA WIGUNA, YOPHIANDI

Blogging as a research tool for ethnographic fieldwork

Blogging as a research tool for ethnographic fieldwork

download the full text here

Erkan Saka
PhD Candidate in Anthropology
Rice University
Lecturer in Public Relations
Istanbul Bilgi University
sakaerka@gmail.com

Working paper presented to the
EASA Media Anthropology Network e-seminar
19 May- 1 June 2008
http://www.media-anthropology.net/

Abstract
This presentation argues that blogging emerges as a new research tool for the ones conducting ethnographic fieldwork. Moreover, I argue throughout my paper that new media with a particular emphasis in blogging will have even larger consequences for the discipline of anthropology. In order to substantiate my main argument I focus on these issues: a) Blogging might be a remedy to the anxiety of being in ‘after the fact’ that is shared by many anthropologists. Blogging takes place in the present tense while actively engaging with ‘the fact’; b) blogging brings immediate feedback c) not only from the limited scholarly circles but from a wider public/audience d) which exposes the ethnographer to a much more effective issue of accountability. Moreover, e) blogging urges to see motives in a more regular sense, thus creates a strong sense of regularity f) that forces the ethnographer to produce on a regular basis g) with a constant appeal to narrate what would normally remain fragments of fieldnotes. In addition to depending on scholarly sources of interest, this paper exploits the presenter’s own experience of blogging during his fieldwork.

Research into Islamic terrorism led to police response

from Times Higher Education Supplement, 22 May 2008

Research into Islamic terrorism led to police response

By Melanie Newman

A masters student at the University of Nottingham who was arrested under the Terrorism Act under suspicion of possessing extremist material was studying terrorism for his dissertation, Times Higher Education can reveal.

Academics and students have expressed concerns about the police’s handling of the case, which saw police searching campus property.

click here for the full text (temporarily available)

On “national awakening”

From The Jakarta Post, Wed, 05/21/2008

Questioning the relevance of nat’l awakening today
Ariel Heryanto

On Tuesday, Indonesia celebrated the 100th anniversary of its “national awakening”, commemorating the founding of Boedi Oetomo in 1908. This is officially considered to be the first modern “Indonesian” organization, but this is also highly contentious.

No writing in Indonesian has challenged this myth as strongly as Pramoedya Ananta Toer’s highly celebrated semi-historical tetralogy. The novels suggest that Boedi Oetomo was basically an exclusive men’s club — more precisely, an exclusively an aristocratic Javanese men’s club.

Because of its remarkably conservative character, the Dutch colonial administration tolerated this, instead of the more populist and egalitarian Islamic association (Sarekat Dagang Islamiyah) which was founded a few years earlier. But the independent state has preferred to adopt the colonial historiography.

Although his novels were a product of 20 years of historical research, Toer never claimed to write history as an academic. But, as attested to by the glowing success of their sales, these novels show vividly that history reading can be a politically engaging experience as well as a literary pleasure.

Unsurprisingly the novels were all banned under the New Order (1965-1998) regime. Three student activists were prosecuted under an anti-subversion law for reading, possessing and discussing the novels.

Successive governments since the fall of the New Order have not repealed the ban on all Toer’s novels. Of late, what the current government has actually banned is a history text book that the same government had helped publish for secondary schools. The reason was, the book did not conform to the New Order propaganda condemning the bygone Communist Party and alleging its complicity in the so-called abortive coup de tat of 1965.

The key phrase “national awakening” implicates a fictitious long historical past of Indonesia, rather than its recent invention. This same story has made millions of Indonesians feel so good for many decades.

Surely, there is nothing uniquely Indonesian about such social pathology. As Benedict Anderson puts it, “if nation-states are widely conceded to be ‘new’ and ‘historical’, the nations to which they give expression always loom out of an immemorial past.”

Indonesians who completed their high school education spent at least 12 years being taught to imagine that Indonesia had existed for many centuries. This practice may continue today, although a more objectivist historical analysis would suggest Indonesia’s current physical presence (its territory under one state administration) may have come into being only a few years after the founding of Boedi Oetomo.

When I lectured in Indonesia (1980-1996), I used to enjoy asking my students in class, at both undergraduate and postgraduate levels, what they considered to be the year Indonesia began to exist. Their answers varied from 1945 (August declaration of independence), to 1928 (the October youth oath) and 1908 (the foundation of Boedi Oetomo). So, why couldn’t these well educated nationalists spontaneously agree with each other on something as fundamental as the origin of their own nation?

And, if Indonesia has existed only from 1908, you can assume the notion that this country was occupied by Europeans for 350 years is a load of nonsense. “Ah”, some of my students usually interjected me, “actually Indonesia was called ‘Nusantara’ in the past and we can trace it back to the days of Majapahit and the glorious success of Prime Minister Gadjah Mada, to unite the archipelago”.

Like many of my students, I was once young and was indoctrinated no less. Like most of my fellow compatriots, I used to imagine that Indonesia had always been in existence, no matter what it might have been called previously. Then, as our history text books taught us, Europeans came to colonize this natural resource-wealthy “nation” for hundreds of years.

Indonesian people suffered from foreign colonization until the “nation” awakened and fought back audaciously for its liberation, which was finally attained in 1945.

It took me a while to learn English, a third language that I learned via my second language (Indonesian), before I encountered and readily comprehended Gellner’s aphorism, “nationalism is not the awakening of nations to self-consciousness: it invents nations where they do not exist”.

I came to learn, later on, that far from being an intruder to the prosperous and peaceful existence of Indonesia, European colonizers had in fact been primarily responsible for the birth of this nation, its official language and its territory. These are the three sacred identities of ‘Indonesians’, as declared in the 1928 Youth Oath.

I wonder how many Indonesians, if any, still imagine Indonesia’s origins as we did in previous generations.

The above is far from being a small matter of historical inaccuracy which can be easily amended on paper and in our minds. The general failure to date Indonesia’s beginning and to recognize the fictitious nature of our nationhood, and the comfortable feeling of belonging to a great nation (in size and past glory) all have to do with huge material and non-material interests at stake. They all have multiple, very serious and sometimes fatal consequences. Due the limited space here, let us consider one example below.

The notion of Indonesia as having already been there from time immemorial provided the notion of Indonesia with a heritage attained as a birthright by the so-called “indigenous” segments of its population. This formed the basis of claims for privileges, and racial discrimination against other citizens deemed “non-indigenous”. The distinction between the two are extremely weak or purely arbitrary, but the legitimate power that has been endowed to this myth is enormous.

In the past decade alone, more than a few thousand Indonesian lives have been lost in conflicts with fellow nationals. Although these conflicts may not be rooted or caused by an indigenous-versus-non indigenous division, that divisive myth has been a major means of articulation for the many bloodbaths.

One wonders how much longer Indonesians can possibly maintain Indonesia as a unitary nation-state without successfully managing their overwhelming diversity. This in turn requires a basic understanding of why imminent conflicts in this nation have been expressed in inter-ethnic or inter-religious terms. Ultimately this begs the question of whether it would be possible for Indonesians to grasp such understanding, unless they truly awaken and recognize the fictiveness of all ethnicities and nations.

 

George Grace’s comments

Professor Emeritus George Grace (Linguistics, the University of Hawaii) dedicated a lengthy section of his personal website to a series of scholarly discussion on my work under the heading “Thoughts On Reading Heryanto”. Although he may not entirely agree with my positions, I feel so flattered by his serious consideration.

THOUGHTS ON READING HERYANTO
Introduction
Language not universal?
The sense in which this term is currently used in English
How big a deal is Heryanto’s concern?
Have we been wrong about the main function of language?
The prototypical function of language: Three arguments

 

Abdullah Gùl: “Most Muslims like to live in an Islamic society with a secular state”

“So far, no Islamist party has won a majority of the popular vote in any of the Muslim countries where reasonably clean elections are held. Often, the Islamist share of the votes has declined. In Malaysia, the Islamists have never gone beyond 11% of the popular vote. In Indonesia, the various Islamist groups have never collected more than 17%. The Islamists’ share of the popular vote in Bangladesh declined from an all-time high of 11% in the 1980s to around 7% in the late 1990s. Even in once-Taliban dominated Afghanistan, Islamist groups, including former members of the Taliban, have managed to win only around 11% of the popular vote on the average.”

The above is excerpt from an interesting article “Why Islamists Don’t Win Elections
by Amir Taheri from the Far Eastern Economic Review and The Wall Street Journal.

Observers of Islam politics in Indonesia would easily agree with the basic argument of the article: “Want to win votes in a Muslim country in Asia? Keep your Islamic agenda hidden”. Indonesia’s Partai Keadilan Sosial has significantly toned down its Islamic agendas, and made the party membership much more inclusive than before.

In a recent seminar at The University of Tasmania that I participated, we discussed a point raised by Dr Dirk Tomsa and Associate Professor Pam Allen about the remarkable Islamization of contemporary life in Indonesia coupled by the unimpressive success of Islamist parties in elections.

While the above mentioned article explains many important things, new questions follow and remain unanswered, such as why Muslims like to live in an Islamic society but under a secular state. Comments are most welcome below.

 

Launceston, May 2008

In the second week of May I had my first visit to Tasmania. Sponsored by School of Asian Languages and Studies (University of Tasmania) chaired by Associate Professor Pam Allen, my visit was primarily to participate in a seminar that the school held on 8 May 2007 on Launceston campus. Dr Dirk Tomsa was the main organiser behind this event. Both Dirk and Pam gave their separate but related papers, followed by me and Professor Barbara Hatley. The overall theme of the seminar is “Democracy and Islam Do Go Together: Indonesia Ten Years after the Fall of Suharto”.

I enjoyed the company of Yanti, my wife, in this trip. As expected, Tasmania is a remarkably beautiful place on earth. I was glad I extended my stay and had the slow and lazy stroll around Launceston. I took literally hundreds of photos, but none is able to capture the beauty of the place.

launceston_1.jpg

launceston_2.jpg

launceston_3.jpg

launceston_4.jpg

Akhir Sebuah Cerita

Artikel berjudul “Pesona” yang dipasang sebelum ini merupakan artikel terakhir yang saya terbitkan untuk rubrik tetap “Asal Usul” di harian Kompas edisi Minggu. Pada akhir April 2008, redaksi Kompas memutuskan untuk menghapuskan rubrik tersebut, tanpa menyebutkan alasan.

Menurut catatan redaksi Kompas, rubrik “Asal Usul” sudah berusia 23 tahun. Atas undangan redaksi, artikel saya yang pertama kali diterbitkan dalam rubrik itu berjudul “Sumpah Plesetan”, bertanggal 22 Oktober 1995. Jadi bisa dikira-kira sendiri berapa naskah yang sudah saya tulis sejak itu hingga April 2008.

Ada banyak suka-duka menjadi penyumbang tetap tulisan untuk rubrik semacam ini. Sukanya jelas: undangan untuk menulis di rubrik itu merupakan sebuah kehormatan istimewa. Saya bebas menulis topik yang saya suka, dan peluang untuk dimuat sangat besar, karena memang sudah disediakan ruang dan jadwal untuk itu. Lewat rubrik itu, saya bisa berkomunikasi dengan banyak pembaca dari berbagai latar belakang, karena Kompas merupakan salah satu koran nasional dengan oplah terbesar di Asia Tenggara. Saya sering menerima tanggapan mereka lewat email pribadi.

Di tahun 1990an rubrik Asal Usul diterbitkan dengan foto penulisnya. Seorang karikaturis bernama Jitet Koestana yang belum pernah berjumpa saya mengirimkan sebuah hadiah tak terduga lewat pos ke alamat saya. Dia membuat sebuah lukisan besar berdasarkan foto saya di rubrik itu:

karikatur_ariel.jpg

Tapi juga ada susahnya. Masa paling sulit ketika terjadi pergolakan politik menjelang runtuhnya kekuasaan pemerintah Orde Baru (1998). Saya harus mengikuti gejolak yang berkembang pesat dan bisa berubah ke berbagai arah setiap jam, jika bukan menit. Saya selalu berharap apa pun yang saya tulis harus segar untuk diterbitkan pada hari Minggu yang dijadwalkan untuk saya, walau naskah itu harus saya kirimkan dua hari sebelumnya. Jadi naskah saya tidak bisa disiapkan jauh-jauh hari sebelum jadwal, dan bersifat sangat umum.

Susahnya lagi, pada waktu itu saya sedang banyak melakukan perjalanan ke manca negara. Ketika Suharto membacakan naskah pengunduran dirinya, saya mengikutinya dilayar televisi di bandara udara Changi, Singapura dalam perjalanan menuju Manila untuk mengikuti sebuah konperensi.

Pada waktu itu teknologi laptop dan sambungan internet belum seperti sekarang. Setiba di Manila saya harus menyewa komputer dan sambungan internet di business centre hotel yang taripnya dihitung per jam. Selain harus menyiapkan sebuah naskah pada saat akhir supaya up-to-date, lewat internet saya juga perlu memeriksa perkembangan menit-menit terakhir di tanah air beberapa saat setelah Suharto turun.

Sialnya, panitia konperensi di Manila menempatkan saya di sebuah hotel berbintang 5. Saya tidak tahu dan tidak punya waktu untuk mencari warnet di Manila yang lebih sederhana. Beaya sewa peralatan teknologi informasi di ruang mewah itu jauh melampaui honorarium yang bisa saya terima seandainya tulisan saya dimuat. Ternyata memang naskah yang saya siapkan dengan susah payah itu tidak dimuat karena dianggap terlalu “keras”.

Pengalaman seperti itu bukan hanya sekali. Tetapi saya tidak bisa terlalu banyak mengeluh atau menyalahkan redaksi Kompas. Seperti saya katakan di atas, undangan untuk menjadi penulis tetap di rubrik itu sudah merupakan kehormatan istimewa untuk saya. Untuk itu saya sudah sangat berterima kasih.

Saya sendiri menduga, Kompas mungkin belakangan hari agak menyesal telah mengundang saya menjadi salah seorang penulis “Asal Usul” karena naskah-naskah yang saya masukkan mungkin tidak selalu sesuai dengan selera redaksi. Harap maklum susunan redaksi harian itu juga berubah-ubah semasa saya menulis untuk “Asal-Usul” 1995-2008. Beberapa tahun lalu, dengan setengah bergurau, seorang redaktur senior menggoda rekannya sekantor di hadapan saya ketika saya berkunjung ke kantor mereka: “Ariel, ini dia stress berat kalau sudah terima naskah dari kamu.”

O, iya. Naskah terakhir saya berjudul “Pesona” punya cerita tersendiri di penghujung sejarah rubrik “Asal Usul”. Naskah itu ditolak untuk diterbitkan dengan alasan “resiko keamanan”. Yang menarik, penolakan itu dilakukan pada saat-saat terakhir edisi Kompas Minggu hampir naik cetak. Saya menduga naskah itu sempat lolos seleksi redaksi pada rapat sebelumnya. Mungkin perbedaan pandangan dan selera yang cukup penting terjadi di antara staf redaksi sendiri. Dan walau naskah saya itu pada akhirnya tidak tampil dalam edisi cetak, naskah itu dimuat dalam Kompas online.

Jadwal untuk mengisi rubrik “Asal Usul” bulan Mei sudah diedarkan. Kemudian jadwal itu ditarik lagi dan dinyatakan batal. Kayaknya ada banyak stress di kantor mereka. Moga-moga kini dengan ditutupnya rubrik “Asal Usul”, damai dan sejahtera lebih bisa dinikmati rekan-rekan yang bekerja di perusahaan media besar tersebut.