Selamat Hari Pahlawan: Bagimu Negeri Kunyalakan Puisi

Bagaimana kedudukan puisi dan para penyair di panggung sejarah nasional? Yuk, kita ngobrol bareng di acara virtual ini sambil mendengarkan pembacaan puisi dari para penyair.

 

πŽππ‘πŽπ‹π€π π‡π€π“πˆ 𝐏𝐄𝐍𝐀 #14
Bagimu Negeri, Kunyalakan Puisi:
Memperingati Hari Pahlawan
Kelahiran Indonesia sebagai negeri merdeka tidak bisa dilepaskan dari puisi. Bahkan, Presiden penyair Indonesia, Sutardji Calzoum Bacri menyebut Indonesia lahir dari puisi.Β  Teks Sumpah Pemuda yang dicetuskan pada 1928 adalah puisi, yang berisi tentang imajinasi Indonesia yang satu. Dalam puisi, imajinasi adalah yang utama. Dalam proses transformasi visi perjuangan dari lingkup kedaerahan menjadi gagasan besar nasionalisme, puisi menggantikan peran senjata tradisional seperti bambu runcingΒ  menjadi senjata intelektual.
Sejalan dengan pergeseran leadership perjuangan dari yang semula dipimpin oleh para raja dan bangsawan menjadi leadership cendekiawan dan sastrawan, puisi memainkan peran penting. Bahkan naskah Sumpah Pemuda yang kerap disebut sebagai proklamasi kemerdekaan Indonesia yang pertama, tidak lain ialah pengembangan dari puisi Muhammad Yamin . Terma-terma Tanah Air dan Tumpah Darah dalam puisi Yamin yang semula bernada sentimentil berubah menjadi heroik dalam naskah Sumpah Pemuda tersebut.
Nama lain yang patut disebut tentu saja Chairil Anwar, yang dikenal sebagai penyair patriotik karena puisi-puisinya memberi kesaksian atas zaman yang sedang bergolak. Dalam berbagai puisinya seperti: Prajurit Jaga Malam, Aku, 1943, Krawang-Bekasi, dll., penyair “binatang jalang” tersebut menghadirkan suasana perjuangan dan sekaligus menyalakan api revolusi.
Pada umumnya estetika romantisme dalam puisi-puisi di masa perjuangan selalu berbalut dengan estetika heroisme dengan pesan politik yang sangat kentara.
Bagaimana sebetulnya kedudukan puisi dan para penyair di panggung sejarah nasional, sejak masa revolusi hingga sekarang. Kita akan membahas topik ini dalam obrolan Hati Pena yang akan diadakan pada: .
Hari/Tanggal:
Minggu, 14 November 2021
Waktu:
14.00-16.00 WIB
Narasumber:
Ahmad Gaus AF
Dosen, Penyair dan Penulis
Pembaca Puisi:
Chappy Hakim
Prijono Tjiptoherijanto
Nurliah Nurdin
Edrida Pulungan
Kiki Amelia
Ezralia Harun
Pemandu:
Elza Peldi Taher
Swary Utami Dewi
Livestreaming:
Youtube Channel: Hati Pena TV
Facebook Channel: Perkumpulan Penulis Indonesia – Satupena
Disediakan sertifikat bagi yang membutuhkan.

 

Melampaui Nurcholish Madjid

MELAMPAUI NURCHOLISH MADJID

Diam-diam, wacana Islam liberal terus menyeruak dan mengambil bentuk yang kian beragam. Islam liberal ala Nurcholish Madjid tahun 1970-an sudah dianggap kuno. Bahkan kerangka pikir Cak Nur konon sudah tidak bisa lagi digunakan karena sudah obsolet. Kini telah lahir generasi post Cak Nur yang lebih progresif, lebih liberal, selain murid-murid Cak Nur yang lain yang makin bergeser ke kanan dan menjadi pendukung gerakan-gerakan sektarian.

Bagaimana ceritanya? Yuk kita ngupi bareng di acara ini. Kita akan ngerumpi santai tentang murid-murid ideologis Cak Nur yang tercerai berai dalam berbagai sekte dan golongan. 😁

 

 

International Webinar on Cak Nur’s Humanism Thought

Nurcholish Madjid (affectionately known as Cak Nur) is one of Indonesia’s leading public intellectual and a respected Islamic scholar and reformist. On 30.08.20, The Reading Group collaborated in an online discussion called “Agama Kemanusiaan Pasca Nurcholish Madjid” (Humanistic Religion Post-Nurcholish Madjid), with three other institutions who are at the forefront of keeping his legacy alive: the Nurcholish Madjid Society, Jakarta; Centre for the Study of Religion and Culture (CSRC), Syarif Hidayatullah State Islamic University, Jakarta; and the Centre for Pesantren Studies, Bogor.

The session featured Ahmad Gaus from CSRC; Dr Azhar Ibrahim from the National University of Singapore; and Huda Ramli from Sisters in Islam, Malaysia. Executive Director of Nurcholish Madjid Society, Fachrurozi Majid gave the Keynote Address and Nur Hikmah of The Reading Group moderated the session.
The session focused on Cak Nur’s key message of humanism that flows from his religious philosophy. Fachrurozi, in his Keynote Address spoke of Cak Nur’s main contributions to society and calls for the continuation of his message, particularly that of uplifting the conditions of the marginalised in society through the humanitarian approach.
Ahmad Gaus, who had written extensively on Cak Nur including a biography called ‘Api Islam’ (The Torch of Islam), emphasised the ‘tauhid’ (radical monotheism) of Cak Nur. Cak Nur’s ‘tauhid’ would not admit any form idolatry, including that of power, wealth or the state. This is where Cak Nur’s pluralism stands out: any denial of diversity in order to concentrate and monopolise truth and power, is to imitate God – hence, idolatrous.
There is no doubt that Cak Nur had brought religious thought beyond the ‘traditionalist’ and ‘modernist’ divide in the Malay-Indonesian world, exemplified by two mass-based movements, Nahdlatul Ulama and Muhammadiyah. Since his clarion call for ‘Pembaruan Pemikiran Islam’ (Renewal of Islamic Thought) in the 1970s, Cak Nur situates his project as that of ‘preserving from the past what is good, and taking from the present what is better’.
This project was realised through the formation of Paramadina, an organisation that promotes what Cak Nur calls as ‘masyarakat madani’ (civil society), a term no doubt, derived from his reading of American sociologist, Robert N. Bellah. This term had also inspired the concept of ‘Islam madani’ (civil Islam) that was later promoted by Anwar Ibrahim in Malaysia, although it took a different trajectory under the state-led project of Islamisation.
According to Dr Azhar Ibrahim, whose past postdoctoral research in Copenhagen University drew on Cak Nur’s public theology, the humanist agenda of Cak Nur has yet to be appreciated in its fullness. The humanistic approach is not confined to religious thought but must be realised in other sectors of society, including education. Cak Nur himself, is an educator par excellence, having studied under a leading Islamic scholar and reformist, Professor Fazlur Rahman in Chicago University.
Despite all these, Cak Nur’s reformist views remain controversial within certain segments of society. Huda Ramli, who works for Sisters in Islam in Malaysia, reminds the audience of attempts to discredit Cak Nur’s thought under the amorphous term ‘liberal Islam’. There is currently a standing fatwa against ‘liberal Islam’, which made people afraid to explore views propounded by the likes of Cak Nur. The attacks against ‘liberal Islam’, it was noted, came from within the environment of politicisation of Islam, whose proponents are known as ‘Islamists’.
Hence, it is crucial to first critique the ideas of political Islam before Cak Nur’s humanistic views can take root. It must not escape observers that Cak Nur had anticipated the hardening of political Islam back in the 1970s, hence his call for “Islam, Yes; Islamic Party, No!” – which caused a stir in Indonesian society that reverberated throughout the region, particularly in Malaysia where the ruling party, UMNO was faced with the challenge of the Islamist party, PAS who called for Islam to be the basis of governance.
In the final analysis, whether one agrees or not with Cak Nur’s reformism, he remains as one of the formidable ulama of the contemporary Malay-Indonesian world. His vision for a civil religion – one that is tolerant, compassionate, democratic and open to religious diversity – is suited for a modern world that has to grapple with a multitude of problems in the spheres of politics, economy, education and social relations.
At the end of the day, it is important to remember that Cak Nur’s core approach is to highlight the ‘good of religion’ more than the ‘truth of religion’. No one can disagree on the good that religion brings to human civilisation, but not all can agree on the truth in every religion. The good, therefore, is inclusive and can be a unifying factor; while truth remains subjective, contested and even personal to every individual. The focus on the good is also what makes us human.
Fifteen years after his passing on, Cak Nur’s message remains relevant. In fact, it is more urgent considering that humanity is currently faced with the problems of violent extremism, sectarianism, terrorism and threats to the environment, including the pandemic and global climate change. Cak Nur’s values-based approach to religion and society can be invigorating for those who want to go beyond the current impasse in Islamic thought.
Written by: Mohamed Imran, taken from Facebook:

Kenangan Sporadis tentang Cak Nur


Kepergian seorang cendekiawan merupakan kehilangan besar bagi peradaban. Sebab keduanya adalah satu. Seperti udara dengan anginnya. Seperti laut dengan ombaknya. Sabda-sabda cendekiawan bagai percikan cahaya yang tumbuh menjadi pohon pengetahuan. Daun-daunnya akal pikiran. Bunganya kearifan. Buahnya pencerahan yang menyirami bumi dari kemarau kebodohan.
Suatu hari sang cendekiawan turun dari rumahnya di atas angin. Ia membagikan mainan kepada anak-anak. Mereka berebut dan berkelahi. Sebagian lagi menyambutnya sebagai kejutan yang indah dari Tuhan, setelah para nabi tak lagi turun menyampaikan ajaran.
Cendekiawan itu lalu pergi meninggalkan keramaian. Dengan langkah yang tenang dan senyum mengambang. Tapi dunia seperti masih berputar di sekelilingnya. Sejarah masih digerakkan oleh pikiran-pikirannya. Dan anak-anak masih juga memperebutkan mainan yang dibagikannya.
Oalaaahh… Cak, Cak, bercanda kok serius betul. Mentang-mentang cendekiawan.πŸ˜…πŸ˜‚
Yuk teman-teman yang kangen sama saya, eh sama Cak Nur, gabung di acara ini ya. Kita ngobrol lagi tentang pemikiran Cak Nur dan pengaruhnya di negeri jiran Singapura dan Malaysia. Ditunggu nanti sore pukul 16.00 ya.

Meeting ID: 845 6886 9654. Passcode: haul-15

Terima kasih

Ahmad Gaus