Sebagian dampak Pilkada DKI tak berhenti setelah pilkada usai. Meski berjalan sukses tanpa gugatan kecurangan, dan hasilnya diterima semua pihak, sulit merayakan keberhasilan itu dengan suka cita. Ia memang demokrasi, tapi dengan kualitas rendah, yang meninggalkan luka-luka serius.
Last week Ian Wilson wrote in a New Mandala article—subsequently republished at the Jakarta Post and a number of other English Language publications, as well as being translated into Bahasa Indonesia by Tirto—about issues of inequality and poverty that didn’t feature prominently in discourses surrounding Jakarta’s gubernatorial election, either in local or international mainstream media.
The critical content of Wilson’s article was largely aimed at the campaigns of both sides in the second round of the election. I agree with the main goal of the article, namely to oppose the dominant narratives in the Jakarta election, which have been framed in binary terms (‘diversity vs. sectarian populism’), and express the issues of inequality and poverty that are of paramount importance and therefore ought to be a priority of political programs. But my agreement is accompanied by two corrections and one additional note.
Allow me to quote one sentence that summarises the article’s content and forms its main thesis. Wilson says:
Jonathan D Smith | CRCS | Essay
Indonesia is home to many environmental movements, either led by established environmental activists or by groups of indigenous people. The reclamation project in Benoa Bay, cement mining in Kendeng area, Central Java, and the Save Aru movement are just a few recent examples. Does religion play a role in these movements? Are these local movements related to the growing global environmental movement?
The local and global is a crucial element of environmental movements, because environmental problems defy boundaries. Our rapidly-changing climate poses an urgent challenge that is both global and local. As national governments slowly acknowledge their role in reducing carbon emissions (with some exceptions), local communities in Indonesia are living with the problems of rising temperatures and sea levels, increases in natural disasters, and increasing pollution of our air and water.
Local-global connections in religious environmental movements
In 2016 at the climate summit in Morocco, governments met to affirm their adoption of the 2015 Paris Climate Agreement. Signed by 111 countries (as of November 2016), the agreement commits to reducing carbon emissions and recognizes the human impact on climate change. At the same climate summit in Marrakech, hundreds of religious leaders and environmental activists launched the Interfaith Climate Statement.
The Interfaith Climate Statement included these words:
Laine Berman | CRCS | Voices from America
The United States and Indonesia are both plural societies that struggle to understand how to live together in diversity and with the meaning of pluralism itself. From its beginnings seventeen years ago, CRCS has had strong ties with American academia. Pioneers in inter-religious studies from the U.S., including John Raines, Mahmud Ayoub and Paul Knitter, were present at our founding and have been followed by a number of visiting lecturers who have stayed for a few weeks, months, or years, and by generations of English teachers. In addition, more than thirty CRCS alumni/ae have continued their studies for MA and PhD degrees in American universities. As we followed the news of the U.S. election within the context of the anti-pluralist turns across Asia and Europe, we wanted to know what our American friends are thinking and so we invited them to contribute their reflections to this page. This article, written by Laine Berman, is the second of the Voices from America series. To read the Indonesian translation of this article, click here. To read the first of the series, click here.
Kate Wright | CRCS | Voices from America
The United States and Indonesia are both plural societies that struggle to understand how to live together in diversity and with the meaning of pluralism itself. From its beginnings seventeen years ago, CRCS has had strong ties with American academia. Pioneers in inter-religious studies from the U.S., including John Raines, Mahmud Ayoub and Paul Knitter, were present at our founding and have been followed by a number of visiting lecturers who have stayed for a few weeks, months, or years, and by generations of English teachers. In addition, more than thirty CRCS alumni/ae have continued their studies for MA and PhD degrees in American universities. As we followed the news of the U.S. election within the context of the anti-pluralist turns across Asia and Europe, we wanted to know what our American friends are thinking and so we invited them to contribute their reflections to this page. This is the first of the Voices from America series. To read the Indonesian translation of this article, click here. To read the second of the series, click here.
Azis Anwar Fachrudin – 7 Maret 2017
Di mata banyak orang, kunjungan Raja Salman bin Abdulaziz Al Saud boleh jadi menampakkan gestur yang positif. Namun satu hal yang tetap tak boleh terlupa ialah bahwa beberapa janji menunggu untuk segera dipenuhi. Satu pernyataan juga penting mendapat respons serius.
Setidaknya dua janji layak disebut di sini. Pertama, kompensasi terhadap korban cedera (42 orang) dan kelurga korban yang meninggal (12 orang) dari jamaah haji Indonesia dalam tragedi jatuhnya derek (crane) di Masjidil Haram pada 2015. Kedua, jaminan perlindungan terhadap Tenaga Kerja Indonesia di Arab Saudi, khususnya yang bekerja di sektor informal, serta penyelesaian dialogis dua negara untuk kasus 25 WNI yang terjerat pidana dengan ancaman hukuman mati.
