Suhadi Cholil* | CRCS | Artikel

Kebebasan pers di era Reformasi walaupun jauh lebih terbuka dibanding pada masa Orde Baru, namun, meminjam istilah Endy Bayuni, dalam bidang jurnalisme agama para jurnalis masih sulit memanfaatkan kebebasan ini untuk menyokong kesetaraan hak sipil warga. Hal ini terlihat dari hasil survei yang dilakukan Yayasan Pantau mengenai persepsi wartawan Indonesia terhadap Islam tahun 2012. Survei  yang dilakukan terhadap 600 wartawan di 16 propinsi ini memperlihatkan tingginya kecenderungan wartawan Indonesia yang mengidentifikasi diri sebagai Islam dari pada sebagai Indonesia. Identifikasi ini berimplikasi pada kentalnya bias wartawan ketika memberitakan kekerasan terhadap kelompok-kelompok minoritas. Ini terlihat dari penggunaan kata-kata yang cenderung menghakimi seperti: “sesat”, “harus ditobatkan”, dan lain-lain. Bias ini menurut saya timbul karena jurnalis sulit  membedakan antara arena keberagamaan personalnya dengan arena profesinya sebagai jurnalis. Tulisan ini akan mencermati lebih jauh beberapa temuan, tidak semuanya karena keterbatasan ruang, dari hasil survei Yayasan Pantau tersebut.

Suhadi Cholil | CRCS | Article

Freedom of the press in the era of the Reformation, although much more open than in the New Order, to borrow Endy Bayuni’s phrase, in the field of religious journalism, journalists is still difficult to harness the freedom to support the equal civil rights of citizens. It is seen from the results of a survey conducted Yayasan Pantau (Monitor Institution) relating to the perceptions of Indonesian reporter towards Islam in 2012. A survey of 600 journalists in 16 provinces showed the higher tendency of Indonesian journalists who identify themselves as Muslims rather than as Indonesia. This identification has implications for the strong bias of the journalists while reporting violence to the minority groups. This is evident from the use of words that tend to judge as “misguided”, “should be forsworn”, and others. I think this bias arises because the journalist is difficult to distinguish between the personal religious arenas to the professional position as a journalist. This paper examines further some of the findings, not all of them due to space limitations, from the results of the survey held by Yayasan Pantau (Monitor Institution).
BetweenThe Objectivity and the Religiosity
Humans, including journalists, are multi-dimensional figure and complex. Meanwhile, journalism and religion are two different fields or arenas (Bourdieu 1992). As shown by the Pantau’s survey, Indonesian journalists are generally difficult to distinguish between those two arenas. This is evident from: first, the high percentage of journalists who identify themselves as “religious Muslims” (50.6% in 2009 and 43.3% in 2012). Second, from the answer to the question, “above all, I am …”. A total of 41.5% said Islam, 38% answered Indonesia, and only 11.8% who answered as the reporter. Third, the high number of respondents (66.5%) agreed that the task of journalists, among others, is “to protect the Islamic tradition”. Additionally the strong Islamic identity of respondents is indicated by their proximity (58.7%) in the two mainstream Islamic organizations in Indonesia, NU (42.1%) and Muhammadiyah (16.6%).
The situation that may be very difficult resulting in mixing the arena or the domination of religious arena over journalism arena is seen from: first, the high support for journalists to Law No.1/PNPS/1965 on prevention, abuse, and defamation of religion (76.5%). Second, there is a high support for the Joint Decree (Surat Keputusan Bersama -SKB) on Ahmadiyah (56%). Third, there is a high support for the fatwa MUI 2005 on the banning of Ahmadiyah (59%).
Pantau in its report mentioned in the introduction that this situation affects journalists in performing their duties, in other words “lack of professionalism” of the journalists in covering religious cases. We now then need to consider whether this situation can be resolved by strengthening the knowledge sector or not, because it is quite ideological. I for myself tend to look at the root of the problem and it is the mixing arena, so that the situation can be resolved by considering the following points.
Religion in the Realm of Civic
From the affiliates of the media, in general the journalists in Pantau’s surveys are the public media and not a religious community media, so it is important to consider the civic perspective (read: civic pluralism). In this perspective, members of religious communities  are seen as citizens of a democratic country equal in rights and obligations, so that the diversity of value systems need to be recognized  by communities and the state, and must be maintained so not to be standardized or reduced (Bagir, et al. 2011). As a form of recognition, the space for citizens to express themselves must be respected and protected.
Perspective of civic pluralism does not require the separation of religion and the state because it is seen as unrealistic both in Indonesia and in many secular countries though. However, the state also should not be taken over by the religious authority to determine what is considered the best for a religious community. The role of the state is to maintain public space to stay safe, free from intimidation, and not dominated by a particular group. In a public space that is safe, deliberation among diverse groups of people can do very well, and be a means of democratic participation. Therefore, civic competence, which is required for participation, must also be developed (Bagir, et al. 2011). The question then is: does Indonesian press world really dare to take this position in covering the religious event? If we see the survey of Pantau, the answer is no. This is evident from the high approval of the journalists towards the application of Islamic law (45.3%).
Although in terms of cognitive development of the survey questions about Islamic law still leaves the problem, which could be a different perception of Islamic law between constituent surveys and respondents, the findings of this section can be a gateway to talk about civic values so that the dominance of a particular religious views in the public sphere can be minimized. Hence, strengthening the knowledge sector for journalists in this field is important.
Looking at the Press Company As Well
I notice there is one important element ignored in the Monitor survey, i.e. the Press Company behind the journalist, so some of the questions in the survey should not only be aimed at the journalists but also on the Press Company. In reporting sensitive religious issues there is a trend most of the Press Company avoids from the pressure of religious authority. Thus, when journalists reported accurately with the principle of objectivity and equality of religious communities, not necessarily what they wrote was approved by the company press. Often if there is difference between the views of journalists with Press Company, there must be the Press Company being the winner, the decision maker. Therefore, can journalists act independently in producing the “truth” (Kovach and Rosenstiel 2012) dealing with the press conglomerate company?
Although in some points which is significant enough, this survey still needs to be scrutinized but this research needs to be appreciated as well. Research conducted by the press agency for the world’s press has an important position regarding the present situation of journalist’s literacy in religious issues. Thus empowering journalists should base on the results of empirical research such as this one. The complexity of religious literacy issues is expected to strengthen the Indonesian press, especially in developing inter-religious discourse relations that are not discriminatory, upholding civic values and the freedom of religion without getting caught by the phobia against religious identity in the public sphere [njm].

Pertanyaan Yang Sering Ditanyakan Mengenai CRCS

A. BEASISWA

1. Apa saja persyaratan untuk melamar beasiswa CRCS?
   Pelamar yang boleh melamar beasiswa CRCS adalah pelamar yang telah dinyatakan lulus ujian masuk dan sudah dinyatakan diterima di CRCS UGM.
   Pelamar mengajukan surat lamaran beasiswa ke Ketua Program Studi Agama dan Lintas Budaya. Surat lamaran tersebut menjelaskan mengapa pelamar melamar beasiswa CRCS dan mengapa pelamar layak untuk mendapatkan beasiswa CRCS.
2. Biaya apa saja yang ditanggung beasiswa CRCS?
   Beasiswa CRCS hanya menanggung biaya SPP sebesar Rp. 7.000.000 (tujuh juta rupiah) per semester selama 4 semester. Beasiswa CRCS tidak menanggung biaya hidup, biaya penelitian, biaya buku, biaya transportasi dan biaya lainnya.
3. Apa saja kewajiban penerima beasiswa CRCS?
   Penerima beasiswa CRCS memiliki kewajiban untuk bekerja 6 jam dalam satu minggu di CRCS. Terdapat 2 jenis pekerjaan yang ditawarkan. Penerima beasiswa dapat memilih salah satu dari pekerjaan tersebut. Pertama, menjadi Asisten Peneliti di bawah koordinasi Divisi Riset. Kedua, menjadi Reporter di bawah Koordinasi Divisi Pendidikan Publik. Tugas dari Asisten Peneliti adalah membaca dan mengkliping berita-berita dari koran, majalah dan media online dengan tema yang telah ditentukan Divisi Riset. Koran dan majalah disediakan oleh CRCS dan boleh dibawa pulang untuk dikerjakan di rumah. Teknik pengumpulan berita akan dijelaskan lebih lanjut oleh staf Divisi Riset. Adapun tugas dari Reporter adalah meliput kegiatan CRCS serta menulis berita berdasarkan hasil liputan tersebut untuk ditampilkan di website CRCS.
4. Berapa lama beasiswa CRCS diberikan?
   CRCS akan memberikan beasiswa selama 4 semester/2 tahun kepada penerima beasiswa CRCS dengan syarat performa akademik dan performa pekerjaan penerima beasiswa tersebut baik. IPK penerima beasiswa CRCS minimal 3.2. Evaluasi performa akademik dan performa pekerjaan dilakukan pada setiap semester. CRCS akan menghentikan beasiswa jika performa penerima beasiswa tidak memenuhi syarat. Selanjutnya, mahasiswa tersebut melanjutkan studi dengan biaya sendiri atau mengajukan beasiswa ke instansi lain.
5. Karena beasiswa CRCS hanya menanggung biaya SPP, apakah boleh saya melamar beasiswa lain yang lebih besar dari beasiswa CRCS untuk membiayai biaya hidup, penelitian, buku dan lain-lain?
   Ya, Anda dapat melamar beasiswa lain yang lebih besar dari CRCS. Jika Anda telah dinyatakan diterima oleh beasiswa lain tersebut, Anda diwajibkan untuk melapor ke CRCS. Selanjutnya, beasiswa CRCS Anda akan dihentikan dan akan dialihkan kepada mahasiswa lain yang lebih membutuhkan.
6. Apakah beasiswa CRCS dan beasiswa Sekolah Pascasarjana termasuk dalam kategori beasiswa instansi sebagaimana yang disebut dalam formulir pendaftaran UGM?
   Beasiswa CRCS dan beasiswa Sekolah Pascasarjana bukan termasuk dalam kategori beasiswa instansi. Beasiswa instansi diberikan kepada staf suatu instansi yang akan melanjutkan studi di UGM. Instansi pemberi beasiswa tersebut telah memiliki kerjasama dengan UGM atau Sekolah Pascasarjana untuk menyekolahkan stafnya.

B. TOEFL/ Acept dan TPA/PAPs

Mustaghfiroh Rahayu* | CRCS |

Jacqueline Aquino Siapno, dalam sebuah artikel berjudul “Syari’a Moral Policing and The Politics of Consent in Aceh”, menulis bahwa perempuan Aceh tidaklah seperti yang selama ini digambarkan oleh kebanyakan laporan internasional mengenai perempuan Aceh, yang dilanggar hak-haknya oleh penerapan syari’ah Islam. Pengalamannya selama penelitian di Aceh justru menunjukkan sebaliknya, perempuan Aceh adalah perempuan yang mandiri, memiliki mobilitas tinggi,  dan memiliki posisi tawar/kuasa yang lebih atas laki-laki (matrifocality). Untuk itu ia menawarkan sudut pandang lain dalam melihat perempuan Aceh. Tulisan ini merupakan review atas artikel Siapno tersebut yang dimuat di Jurnal Social Difference-Online Vol. 1 Dec 2011.

Mustaghfiroh Rahayu | CRCS |

Jacqueline Aquino Siapno, in an article entitled “Sharia Moral Policing and The Politics of Consent in Aceh”, wrote that Acehnese women are no longer as were described by most of the international reports on Acehnese women whose rights are violated by the application of Islamic sharia. Her experiences during the research show the opposite, that Acehnese women are independent, have high mobility and higher bargaining power over men (matrifocality). Therefore, she offers a different perspective in looking at Acehnese women. This paper is a review on Siapno’s article published in the Journal of Social Difference-Online Vol. 1 Dec. 2011.

CRCS| Fardan Mahmudatul Imamah

Demografi kependudukan merupakan data pokok dalam perencanaan kebijakan. Termasuk kebijakan terkait bidang keagamaan dan pengakuan kepercayaan di Indonesia. Selama sepuluh tahun terakhir pasca reformasi, tercatat peningkatan konflik komunal maupun tekanan kekerasan terhadap kelompok minoritas. Hal itu disebabkan arus utama kelompok mayoritas memaksakan kehendak tentang syarat-syarat tertentu untuk menjadi Indonesia. Aksi anti-keragaman pun tidak hanya berhenti sampai pada propoganda ‘ancaman’ terkait berkembangnya jumlah kelompok minoritas, tetapi juga tindakan anarkis yang sering kali memaksakan pemerintah tidak mampu bertindak tegas. Dalam konteks demikian, demografi kependudukan menjadi informasi yang berpotensi misinterpretasi, sehingga berakibat ketidakadilan dalam penetapan kebijakan maupun disinformasi secara politis sebagai bentuk propoganda anti-keragaman.