Sebagai the City of Tolerance, Yogyakarta dikenal sebagai miniatur Indonesia, sebuah negara yang dibangun diatas kesadaran akan keragaman. Namun saat ini apa yang menjadi masalah dilevel nasional, Indonesia, juga terjadi di level lokal, Yogyakarta, yaitu masalah pengelolaan keragaman yang ditandai oleh maraknya tindakan-tindakan intoleransi dan konflik-konflik terkait berbedaan. Demikian salah satu bahan evaluasi dan refleksi pada pembukaan Sekolah Pengelolaan Keragaman (SPK) ketiga di Kaliurang, Yogyakarta, 24 April 2014. Kegiatan yang bertujuan untuk melakukan konsolidasi antara elemen akademik dengan aktivis ini terselenggara atas kerjasama antara CRCS dengan American Friends Service Committee. Diharapkan upaya ini dapat berkontribusi dalam mewujudkan Yogyakarta sebagai the City of Tolerance, demikian papar Dr. Samsul Maarif, ketua pelaksana prodi Agama dan Lintas Budaya (CRCS).
Sekretaris Nasional Gus Durian, Alissa Wahid yang dihadirkan pada acara pembukaan mengungkapkan, meskipun komunikasi pemuka agama relatif masih baik, namun terdapat perkembangan yang mulai mengkhawatirkan, diantaranya adalah munculnya spanduk-spanduk kebencian kepada kelompok lain, anti syiah maupun anti komunis, adanya insiden-insiden protes terhadap perbedaan dan kelompok minoritas. Serta penyelesaian masalah-masalah itu yang cenderung instan dan segera bergerak ke arah isu lain dengan cepat, sehingga insiden dan konflik tersebut akan mudah terulang.
Dihadapan 25 peserta dari berbagai organisasi di Yogyakarta, Alissa Wahid menilai bahwa kondisi Indonesia saat ini sangat ironis. Menurutnya Indonesia yang berdiri atas kesepakan bersama dari berbagai suku bangsa seharusnya menyadari bahwa keberagaman menjadi sesuatu yang given dan dihormati. Namun, ruang-ruang diskusi pengelolaan keragaman menjadi sangat resmi dan harus dilakukan berulang-ulang sebagai upaya untuk mempertahankan keragaman tersebut, karena semakin langkanya penghormatan dan pengakuan hak-hak kewargaan, khususnya untuk kelompok minoritas.
Lebih lanjut Alissa menerangkan, efek globalisasi menyebabkan komunitas tidak lagi terbentuk berdasarkan kekerabatan dan kedekatan geografis. Apa yang dulu disebut suku saat ini lebih pada kelompok masyarakat berdasarkan kesamaan ideologi dan minat. Konsekuensinya arus tersebut tidak bisa ditahan, dimana seseorang memiliki kesamaan minat dari berbagai penjuru dunia. Sayangnya, hal itu tidak dibarengi dengan kepercayaan terhadap orang yang berbeda di sekililingnya. Dengan demikian, tumbuh perasaan curiga dan jika pun tidak terdapat konflik, hanya berdasarkan pada toleransi semu semata.
Alissa menambahkan terdapat beberapa indikator masyarakat yang menuju pada kondisi destruktif, salah satunya adalah akses mendapatkan senjata yang mudah. Indonesia tidak sampai pada kondisi tersebut namun masih terdapat indikator masyarakat destruktif lainnya yang ditemukan, yaitu bagaimana Negara (maupun kelompok mayoritas) memperlakukan masyarakat yang rentan (minoritas) sebagai sesuatu yang harus dikendalikan. Dalam pengeloaan konflik, kelompok tersebut dianggap sebagai ancaman yang harus dilokalisir. Berbeda dengan indikator masyarakat berkembang dimana masyarakat kecil tidak dilihat sebagai minoritas, tetapi warga sipil yang seharusnya tetap mendapatkan hak-hak kewarganegaraannya.
Pos oleh :
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DATE AND TIME Wednesday, April 30, 2014 @ 1 -3 PM
VENUE CRCS, Room 406 Gedung Sekolah Pascasarjana, UGM Jl. Teknika Utara, Pogung, Yogyakarta Tel. 544 976
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ABSTRACT
PRESENTER
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DATE AND TIME Wednesday, April 30, 2014 @ 1 -3 PM
VENUE CRCS, Room 406 Gedung Sekolah Pascasarjana, UGM Jl. Teknika Utara, Pogung, Yogyakarta Tel. 544 976
see FLAYER
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ABSTRACT
PRESENTER
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DATE AND TIME Wednesday, April 23, 2014 @ 1 -3 PM
VENUE CRCS, Room 406 Gedung Sekolah Pascasarjana, UGM Jl. Teknika Utara, Pogung, Yogyakarta Tel. 544 976
See FLYER
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ABSTRACT The common characteristic of mainland Southeast Asia is Buddhism, although there are very significant variations across and within countries. But in Indonesia Buddhism is commonly mentioned as one of minority religions during Dutch occupation, although evidences showed that Buddhism had been there but Buddhism was not officially classified as a religion. In spite of this, 1930s period had been pivotal for the development of Buddhism in the archipelago. It was during this particular decade that the West and East appeared to have formed strong network and involved in joint effort to improve the state of Buddhism in the archipelago. Hence, this discussion will be focused on Buddhism in the early 20th century (1930s) with particular attention given on the networks that Indonesian Buddhists had involved and also established to improve the state of Buddhism in the archipelago.
PRESENTER Yulianti is attached to Gadjah Mada University and Leiden University as a PhD-candidate in the project ‘The Making of Religious Traditions in Indonesia: History and Heritage in Global Perspective (1600-1940)’ funded by the Leiden University Fund. She received her BA in Buddhism from international Buddhist Missionary University, Myanmar. She obtained two Master’s degrees, the first was in Religion and Cross-cultural Studies, UGM and secondly Master’s degree in Religious Studies at Florida International University, USA. She is a lecturer at Kertarajasa Buddhist College, in Kota Batu, East Java. Currenly, she research Buddhism in Indonesia in the colonial and early Independence period c. 1930-1959.
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DATE AND TIME Wednesday, April 16, 2014 @ 1 -3 PM
VENUE CRCS, Room 406 Gedung Sekolah Pascasarjana, UGM Jl. Teknika Utara, Pogung, Yogyakarta Tel. 544 976
See FLYER
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ABSTRACT My presentation is firstly a brief survey of some of the more demanding dilemmas that are today facing women from different countries and religions of the world who are also interested in womens’ rights. Right themselves are under pressure from a number of diverse quarters. The first problem is that there is strong opposition to further progress to womens’ right from religious fundamentalists in a number of religion, e.g. Christianity, Hinduism, and Islam. Secondly, from another perspective, secularists are also against any extension of rights to women in religions, wanting to keep a firm division between public and private worlds. In addition, postcolonial scholars are critical of human right as simply one more modern Western importation. The basic problem is that in all these inssues religion and rights are positioned as mutually exclusive – in a binary opposition. I will suggest that rights and religion are not necessarily incompatible, and that women from diverse religious backgrounds need to cooperate and begin to dialogue about constructive ways in which religion and womens’ rights can be combined. This may not necessarily always incorporate the language of the rights, but other terms such as “gender mainstreaming” or gender equity.
PRESENTER Morny Joy is a professor in the Dept. Of Religious Studies, University of Calgary, Canada. She received her doctorate degree from McGill University, Montreal, Canada, in Religious Studies in 1981. She is a life Member of Clare Hall, University Cambridge, England. She was awarded an Honorary Doctorate from the University of Helsinki in 2011. She serves on the Executive Committee of IAHR (International Association for the Study of Religion). She is also a Past President of The Canadian Society for the Study of Religion. |
ABSTRACT
I propose an inquiry into performances (i.e. dance) dance within transnationalism as a space of transcending border and reconfiguring alignment. In this project, I try to locate performance— the embodiment of dance technique, a mastered bodily code—as a possibility of dissident feminist praxis. I aim through this presentation to engage the idea of examining local cultural disturbance and of so-called “injustice, especially with many extraction of natural sources” where the construction of marginality and representation requires [often] idea of universal. This space of transnationalism has become a competitive place, as “different” being constructed, the shared concern are limited to how language of necessity mediates and what was the one who make the concern able to cross borders, which I call the imagination of the transient border, through ritual, dance technique and performance spaces.
In this Wednesday forum, I question the idea of feminism without borders, as Chandra Talpade Mohanty suggests, made possible through artistic performances and narratives taking place within the global aesthetic. Also meditation through Marta Savigliano’s conception on the issue of “world dance.”
