Masih banyak stigma dari masyarakat yang berasal dari luar Aceh, menganggap bahwa hukuman cambuk adalah hukuman yang kejam, hukuman yang melanggar HAM, dan bahkan pelaku akan dikucilkan.
Melalui film dokumenter berjudul Cambuk di Serambi Mekkah, mari kita ketahui bersama bagaimana realitas berbicara tentang hukuman yang ada di sana.
Pemutaran dan diskusi film ini akan dilakukan esok hari, Jumat, 23 April 2021.
PSDMA Nadim Komunikasi UII.
“Mustada’afun atau orang terpinggirkan dalam Islam dimanifestasikan apa?” lontaran pertanyaan moderator ini mendapat jawaban yang menarik dan tak pendek. Lalu Holy memberikan satu gambaran konteks sosial masyarakat modern yang saat ini dengan banyaknya gedung dan mobil mewah berseliweran. “Cara paling gampang” kata Holy, “ kita bisa ngecek apakah ada tetangga yang masih kelaparan atau tidak, kekurangan atau tidak”.
Komunikasi profetik bukan cuma dakwah. “Dakwah juga komukasi profetik, cuma itu berada di dimensi prakmatis-normatif; tatacara ibadah. Kamu boleh gini, nggak boleh gitu.”
Tetapi dalam komunikasi profetik tidak mengeliminasi tata-cara ibadah yang frontal dalam penjelasan Holy tentang mewujudkan masyarakat yang adil. “Dalam praktek komunikasi profetik, kalau tidak bisa dengan cara halus dan disampaikan melalui tata cara normatif, kalau kiranya harus demo, ya demo.”
Mustada’afun pada jaman nabi MUhammad dulu biasanya dapat dilihat dari status sosial dan ekonomi, misalnya miskin dan budak. Jaman sekarang harus diteliti dulu. Misalnya, apakah pengemis itu masuk dalam kategori orang tertindas. “jaman sekarang ini memang ada yang pengemis sebagai ‘profesi’ dan bahkan lebih kaya dari dosen UII,” contoh Holy sambil bergurau.
Dalam keseharian mahasiswa misalnya, ada juga yang tertindas. Misalnya ditengah mahasiswa yang setelah kuliah ini punya akses untuk mendapatkan pekerjaan dari kampus dengan akreitasi A dan predikat unggul, tetapi ada juga yang kehilangan kesempatan karena kampusnya akreditasi C, padahal bisa jadi ketrampilannya lebih baik. Nah, ketika ada banyak yang berpeuang, ada sedikit tidak. Ini kan tertindas, tidak adil sistem penerimaan pekerjaannya.
Contoh kasus lain, Holy memberikan gambaran tentang seorang waria tua. “Waria itu untuk mendapatkan pekerjaan saja sulit. Di tengah masyarakat terkucilkan, apalagi untuk mendapatkan pekerjaan yang layak. Waria saja yang muda tertindas, apalagi yang sudah tua yang secara fisik sudah lemah.” Holy tidak mengesampingkan soal kontroversi waria, “ini soal manusia yang tertindas. Mereka perlu dirangkul, bukan dikucilkan dan malah jadi rentan.”
“Waria itu untuk mendapatkan pekerjaan saja sulit. Di tengah masyarakat terkucilkan, apalagi untuk mendapatkan pekerjaan yang layak. Waria saja yang muda tertindas, apalagi yang sudah tua yang secara fisik sudah lemah.”
-Holy Rafika Dhona-
Untuk menigkatkan sense dan mengenali apakah masih ada yang terntidas disekitar kita, perlu banyak membaca; membaca kondisi, membaca keadaan selain juga penting membaca buku. ”Harus dikembangkan sense bahwa ada masalah di sekitar kita, sesuatu itu tidak terjadi dengan sendirinya, everthing is constructed,” saran Holy pada mahasiswa yang ingin lebih peka terhadap situasi sosial di sekitar mereka.
“What are the manifestations of Mustadha’afun or marginalized people in Islam?” This question got interesting and not short answers. Then Holy gives a picture of the social context of modern society today with many buildings and luxury cars milling about. “The easiest way,” said Holy, “we can check whether there are neighbors who are still hungry or not, lacking or not.”
Prophetic communication is not just da’wah. “Dakwah is also prophetic communication, only it is in the pragmatic-normative dimension; worship procedures. You can do this, you can’t do that.”
But prophetic communication does not eliminate the frontal ways of worship in Holy’s explanation of realizing a just society. “In the practice of prophetic communication, if it can’t be done in a subtle way and conveyed through normative procedures, if you have to do a demo, then a demo.”
Mustada’afun at the time of the prophet Muhammad used to be usually seen from the social and economic status, for example, poor and slaves. Today’s era must be researched first. For instance, whether the beggar is in the category of the oppressed. “Today there are indeed beggars as a ‘profession’ and even richer than UII lecturers,” Holy example joked.
In the daily life of students, for example, some are oppressed. For example, among students who after college have access to work from campus with A accreditation and superior predicate, some lose opportunities because the campus is accredited C, even though their skills could be better. Well, while many are struggling, few are not. This is an oppressed, unfair job acceptance system.
In another case, Holy gives a picture of an old transvestite. “Transvestites find it difficult to get a job. In the midst of society isolated, let alone to get a decent job. Only the young transvestites are oppressed, let alone the old ones who are physically weak.” Holy does not rule out the transvestite controversy, “it’s about people who are oppressed. They need to be embraced, not isolated and even vulnerable.”
“Transvestites find it difficult to get a job. In the midst of society isolated, let alone to get a decent job. Only the young transvestites are oppressed, let alone the old ones who are physically weak.”
-Holy Rafika Dhona-
To increase our sense and recognize whether there are still oppressed people around us, we need to read a lot; reading conditions, reading conditions, it is also essential to read books. “We must develop a sense that there are problems around us, that something doesn’t happen by itself, everything is constructed,” Holy suggested to students who want to be more sensitive to the social situations around them.
Kajian Komunikasi profetik bukanlah hal baru, hanya saja selama ini masih dipahami secara normatif sebagai dakwah keagamaan atau dakwah yang sifatnya agamis seperti tatacara nabi. Kajian Komunikasi Profetik dalam dalam perspektif kenabian yakni membela yang terpinggirkan, lemah, dan terindas belum banyak dibahas dalam kajian komunikasi profetik selama ini.
Obrolan komunikasi profetik sambil ngeteh sore ini dilangsugkan secara online via live Instragram oleh International Program of Communication Department Universitas ISlam Indonesia IP comunication UII) atau biasa mereka sebut dengan teatime. Acara yang dilaksanakan di senin sore, 19 April 2021 tersebut mengadirkan Holy Rafika Dhona sebagai pembicara. Holy adalah dosen pengajar Ilmu Komunikasi UII, sekaligus penulis buku ajar Komunikasi Profetik yang ia susun tiga tahun terakhir sejak 2018.
Islam sebagai kajian ilmu sudah sejak lama dikaji oleh Kuntowijoyo, keilmuan islam yang disilaturahmikan dengan kajian komunikasi belumlah memuaskan. “Buku ini pun juga masih jauh, apalagi saya.” Kelakar Holy menegaskan dirinya masih jauh dari sifat kenabian, saat diajak ngobrol santai dalam acara Teatime yang dipandu oleh Nadira dan Lani.
Obrolan dibuka dengan mengajak berpikir dengan merefleksikan satu rutinitas harian tentang aktifitas posting status facebook. “Kamu posting FB itu bukan ibadah, tapi kalau taklim itu ibadah. Perpektifnya selalu begitu selama ini. Padahal bisa jadi itu sangat profetik isinya”
“Kamu posting FB itu bukan ibadah, tapi kalau taklim itu ibadah. Perpektifnya selalu begitu selama ini. Padahal bisa jadi itu sangat profetik isinya”
-Holy Rafika Dhona-
Dalam kajian komunikasi profetik, bisa jadi posting di facebook adalah abgian dari upaya profetik. Holy menjelaskan bahwa komunikasi profetik itu tidak sekadar dakwah agamis yang mengenalkan tatacara wudhu, sholat, puasa atau tatacara menyampaikan pesan. “Kalau komunikasi profetik pinginnya ilmu didekati dengan tujuan kenabian. Hero banget. Bukan untuk ngajain sholat ritual belaka. Sebenarnya dalam pandangan komunikasi profetik itu klise kok. Komunikasi yang membimbing dari jalan kegelapan menuju jalan terang. Terang itu ya, sejahtera, aman, nyaman. nggak cuma ritual belaka,” jelas Holy.
Holy menceritakan tentang hijrah nabi Muhammad dari mekah ke Yatsrib (Madinah) juga disertai oleh orang yang belum memeluk Islam tapi teraniaya di Mekah. Dalam cerita Holy itu Holy ingin menunjukan bahwa Nabi selalu datang dengan konsep orang tertindas: mustadha’afun. Komunikasi yang ditujukan untuk membela orang tertindas.
bersambung ke part 2
The study of prophetic communication is not new things, it’s just that so far it is still understood normatively as religious da’wah or da’wah that is religious in nature such as the procedures of the prophet. The study of prophetic communication in a prophetic perspective, namely defending the marginalized, weak, and oppressed has not been widely discussed in the study of prophetic communication so far.
This prophetic communication chat while having tea this afternoon was held online via Live Instragram by the International Program of Communication Department, Universitas ISlam Indonesia (IP comunication UII) or what they call teatime. The event, which was held on Monday afternoon, April 19, 2021, presented Holy Rafika Dhona as a speaker. Holy is a lecturer in Communication Studies at UII, as well as the author of a textbook on prophetic communication which he has compiled for the last three years since 2018.
Islam as a study of science has long been studied by Kuntowijoyo, Islamic scholarship which is in touch with the study of communication has not been satisfactory. “This book is still far away, let alone me.” Holy jokes asserted that he was still far from prophetic, when he was invited to casually chat in a Teatime program hosted by Nadira and Lani.
The chat was opened by inviting people to think by reflecting on a daily routine about posting Facebook status activities. “You post on FB it’s not worship, but ta’lim is worship. That perspective has always been that way. Even though it could be very prophetic in its content.”
“You post on FB it’s not worship, but taklim is worship. That perspective has always been that way. Even though it could be very prophetic in its content”
-Holy Rafika Dhona-
In the study of prophetic communication, it could be that posting on Facebook is part of a prophetic effort. Holy explained that prophetic communication is not just a religious da’wah that introduces procedures for ablution, prayer, fasting or procedures for conveying messages. “In prophetic communication, science wants to be approached with prophetic goals. So heroic. Not for mere ritual prayers. Actually, in the view of prophetic communication it’s a cliché. Communication that leads from the path of darkness to the path of light. The light is yes, prosperous, safe, comfortable. It’s not just a ritual,” explained Holy.
Holy tells about the migration of the prophet Muhammad from Mecca to Yatsrib (Medina) also accompanied by people who have not embraced Islam but were persecuted in Mecca. In the Holy story, Holy wants to show that the Prophet always came with the concept of the oppressed: mustadha’afun. Communication aimed at defending the oppressed.
to be continue on part 2
Siapa yang menentukan berada di kelas sosial apa kita di masyarakat? Jawabannya bisa bermacam-macam. Salah satunya yang menentukan adalah majalah musik. Majalah musik mendefinisikan bahwa selera musik kita menunjukkan dimana level kelas kta dalam masyarakat. Masyarakat penyuka musik dangdut dan pop melayu adalah selera kelas bawah sedangkan rock, pop, dan jazz adalah selera kelas menengah.
Hal-hal tersebut diungkapkan oleh Kavca Diosaputra dari hasil risetnya dalam majalah musik Rolingstone Indonesia (RSI). Mahasisswa tingkat akhir Ilmu Komunikasi UII itu mempresentasikannya dalam rangkaian acara Webinar series episode 16 yang diselenggarakan oleh Pusat Studi dan dokumentasi media Alternatif (PSDMA) NADIM Ilmu Komunikasi Universitas Islam Indonesia pada Jumat, 16 April 2021.
Diosaputra yang kerap disapa Dio mengumpulkan arsip dalam rentang 12 tahun sejak 2005 hingga 2017. Dalam arsip majalah yang ia temukan wacana yang paing sering sering muncul adalah konser. Baik berita, review konser, persiapan, cerita dibaik panggung, kerusahan, dan lain sebagainya.
Dari artikel-artikel tentang konser di majalah RSI tersebut, Dio menarik beberapa ide pokok tentang apa itu konser. Konser dan musik adalah alat politik kelas menengah atas. Disini, konser adalah tempat melarikan diri dari rutininas keseharian (leisure). Rutinitas harian yang maksud adalah rutinitas antara rumah, keluarga, dan pekerjaan dalam ruang kantor. Yang artinya dalah pekerjaan yang bersifat formal, bukan pekerjaan di luar ruang seperti pedangan, supir, atau pekerjaan ain luar ruangan yang sering disebut pekerjaaan informal.
“Konsep-konsep dominan yang dibicarakan dalam majalah Rolling Stone Indonesia cenderung membicarakan kepentingan kelas atas”
-Kavca Diosaputra-
Dalam mendefinikan kelas menengah selain melalui konser dan jenis musik tertentu, juga ditunjukkan melalui berita. Misalnya, artikel yang menggangkat musik dangdut dan pentas panggungnya. Konser dangdut selalu diidentikkan dengan kerusuhan dan mabuk. Selain itu, diksi yang digunakan selalu menggunakan kata ‘rakyat’ dan ‘selera rakyat’. Kata ‘rakyat’ selalu diidentikan dengan masyarakat kecil atau wong cilik.
Selain dari sisi pemilihan kata, mitos kelas menengah dalam majalah RSI juga terihat dari porsi tuisan dan mengedepankan subjek otoritas (misalnya: pemerintah) sebagai narasumber utama berita, bukan penonton ataupun pedangang, petugas kebersihan, dll.
Bukti selanjutnya adalah berkaitan dengan topik-topik artikel yang dibawa dalam majaah RSI. “Konsep-konsep dominan yang dibicarakan dalam RSI cenderung membicarakan kepentingan kelas atas,” tulis Dio dalam salah satu slide presentasinya.
“Misalnya pembicaraan tentang pariwisata musik. Ini terlihat lebih mengedepankan bisnis besar daripada membicarakan ekonomi kelas bawah.” Dari apa yang dibicarakan dapat terlihat dimana RSI memposisikan keberpihakan dan mewacanakan kelas tertentu.
Who determines which social class we belong to in society? The answers could vary. One of those who determine our social class is a music magazine. Music magazines define that our taste in music indicates where our class level is in society. People who like dangdut and pop music belong to lower class tastes, while rock, pop, and jazz are middle class tastes.
These things were revealed by Kavca Diosaputra from the results of his research in the music magazine Rolingstone Indonesia (RSI). The final year student of Communication Studies UII presented it in a series of Webinar series episode 16 organized by the Center for Alternative Media Studies and Documentation (PSDMA) NADIM Communication Studies at the Islamic University of Indonesia on Friday, April 16, 2021.
Diosaputra, who is often called Dio, collected archives for a span of 12 years from 2005 to 2017. In the magazine archives he found that the discourse that appeared most often was concerts. Good news, concert reviews, preparations, stories on stage, riots, and so on.
From the articles about concerts in RSI magazine, Dio drew some main ideas about what concerts are. Concerts and music are tools of upper middle class politics. Here, the concert is a place to escape from the daily routine as a leisure time. Daily routines mean routines between home, family, and work in the office. Which means it is a formal job, not an outdoor job such as a tradesman, driver, or other outdoor work which is often called an informal job.
“The dominant concepts discussed in Rolling Stone Indonesia magazine tend to talk about the interests of the upper class”
-Kavca Diosaputra-
In defining the middle class apart from concerts and certain types of music, it is also shown through news. For example, articles about dangdut music and stage performances. Dangdut concerts are always identified with riots and drunkenness. In addition, the diction used always uses the words ‘people’ and ‘people’s tastes’. The word ‘people’ is always identified with the small community or wong cilik.
Apart from the choice of words, the myth of the middle class in RSI magazine is also seen from the writing portion and puts the subject of authority (eg government) as the main source of news, not spectators or traders, cleaners, etc.
Further evidence is related to the topics of articles carried in the RSI magazine. “The dominant concepts discussed in RSI tend to talk about the interests of the upper class,” Dio wrote in one of his presentation slides.
“For example, talk about music tourism. This seems to put big business ahead of the lower class economy.” From what was discussed, it can be seen where RSI is positioning partiality and discourse on certain classes.
The Supervisory Board (Dewas) of the Public Service Broadcasting/PSB is commonly understood as the highest entity in the governance of the PSB, especially in Indonesia. Dewas contains various elements. It is starting from the public, government to PSB elements.
Public involvement in the Dewas, or according to Masduki, more accurately the Public Broadcasting Council, is vital for LPP. “The key word of public service broadcasting board is representation. The more representative, the more ideal,” said Masduki, UII Lecturer at Department of Communications, who is also research specialist on Public Service Media, at the Webinar held on Sunday, April 4, 2021.
This weekend webinar welcomes Indonesian National Broadcasting Day, entitled ‘Do We Still Need an PSB Supervisory Board?’ This webinar, organized by the Media Care Society (MPM), Yogyakarta, was attended by various academics, practitioners, and other general participants.
Besides Masduki, other speakers were M. Mistam (Chairman of the Supervisory Board of RRI period of 2016-2020), Paulus Widiyanto (Chairman of the DPR Special Committee on Broadcasting Law Number 32/2002), and Mira Rochyadi Reetz, an academic from the Institute of Media and Communication Science Ilmenau University of Technology, Germany.
Quoting Professor Hanrietty, in the book entitled Public broadcasting and the political interference, Masduki said two things need to be highlighted in a supervisory board structure or a public broadcasting board. The first is the representation and the second is the appointment procedure for the election.
Masduki explained that there are three models of PSB representation in the world. The first is a liberalistic open competitive representation. “This is like the system used in Indonesia, there is potential for clientelism,” Masduki explained. “This means that only those who are close to the voting team have a high chance of becoming the PSB Supervisory Board.”
While the second model is civic representation, all representatives of elements in society are advised to register as PSB Supervisory Board. “For example in Germany, the number of PSB Supervisory Board can be a lot. And they are voluntary. Indonesia has an example, see the press council,” he added.
While the third model is primordialistic representation. The representatives are based on region, ethnicity, gender, etc. “And in Indonesia there are already the experience of the first model of PSB Supervisory Board representation is not good. We have to propose that it be changed in the revision of the broadcasting law,” suggested Masduki, who is also the Founding Council of the PSB Clearing House (Rumah Perubahan Lembaga Penyiaran Publik).
Masduki suggested, now in the future, the councils that are in the election process this time, the more representatives from the public, the better. “The divine principle should be so. For example, from one RRI, one government, then more public representatives,” said Masduki, whose dissertation in Germany specifically discusses public service broadcasting in Indonesia (RRI and TVRI). According to him, this is an effort to recondition towards civic representation ideal in representation in the PSB Supervisory Board.
Anniversary. Anniversary is always a momentum for reflection and projection. The same was done by the FPSB UII academicians at the peak of their 26th anniversary. Various achievements, appreciations, achievements, and lessons learned in the 26th FPSB Anniversary on Thursday (15/4/2021).
The 26th anniversary of the FPSB raised the theme “Being Creative and Productive in a Disruptive Era,” said Diana Rahma Qodari, the presenter. The Milad Agenda, based on the schedule of events, starts with the UII FPSB Development Report by the Dean of the FPSB UII-Fuad Nashori, Announcement of Achievement Award for FPSB UII students, Announcement of Achievement Award for FPSB UII Lecturers and Employees, and the General Studium.
On this occasion, several members of the Department of Communications’s family won awards. For example, Narayana Mahendra won 1st place for Lecturer Outstanding in UII’s FPSB Lecturer Achievement Award. Then Ida Nuraini Dewi KN won second place, and Puji Rianto won third place.
The Lecturer Achievement Assessment is based on the performance value of two semesters for each department. For example, Raden Narayana Mahendra Prastya has published many journal articles. In 2020, he published an journal article that discusses the events of terrorism in New Zealand and Sri Lanka entitled Framing analysis of government crisis communication in terrorist attacks (Case in New Zealand and Sri Lanka). Previously, he was also the UII FPSB Outstanding Lecturer in 2019.
Meanwhile, Ida Nuraini Dewi Kodrat Ningsih in 2020 was also active in writing. One of them is writing about media editorial policy in reporting on hajj in national journals. She also writes in a chapter in a book about covid-19 on a government website. Meanwhile, Puji Rianto, who won 3rd place, wrote many publications in journals and published a module that helped the lecture process with a module entitled qualitative research methods.
Not only lecturers, Department of Communication students also made interesting achievements. For example, Muthia Rahma Syamila, an student at the international program of Department of Communications who was rewarded with an award in the category of arts / creative works. Then the Academic Field Category award was given to a student named Ajeng Putri because of her high grade GPA.
Dewan Pengawas (Dewas) Lembaga Penyiaran Publik/LPP jamak dipahami sebagai entitas tertinggi di dalam tata kelola LPP, terutama di Indonesia. Dewas berisi dari beragam unsur. Mulai dari unsur publik, pemerintah, hingga unsur LPP.
Keterlibatan publik dalam Dewas, atau seyogyanya menurut Masduki lebih tepat bernama Dewan Penyiaran Publik, adalah vital bagi LPP. “Dewan penyiaran publik itu kata kuncinya adalah representasi. Semakin representatif, maka semakin ideal,” kata Masduki, Dosen Komunikasi UII, spesialis riset soal Public Service Media di Webinar yang diselenggarakan pada Minggu, 4 April 2021.
Webinar akhir pekan menyambut Hari Penyiaran Nasional ini berjudul ‘Masihkah Kita Perlu Dewan Pengawas LPP?’ Webinar yang diselenggarakan oleh Perkumpulan Masyarakat Peduli Media (MPM), Yogyakarta, ini dihadiri oleh beragam akademisi, praktisi, dan partisipan umum lainnya.
Selain Masduki, pembicara lain adalah M. Mistam (Ketua Dewas LPP RRI 2016-2020), Paulus Widiyanto (Ketua Pansus DPR pada UU Penyiaran Nomor 32/2002), dan Mira Rochyadi Reetz, akademisi dari Institute of Media and Communication Science Ilmenau University od Technology, Jerman.
Mengutip Profesor Hanrietty, dalam buku Public broadcasting and the political interference, Masduki mengatakan bahwa ada dua hal yang perlu disoroti dalam sebuah struktur dewan pengawas atau dewan penyiaran publik. Pertama adalah keterwakilan dan kedua adalah appointment tata cara pemilihannya.
Masduki menjelaskan ada tiga model representasi PSB di dunia. Pertama adalah open competitive representation yang liberalistik. “Ini seperti yang dipakai sistem di Indonesia, ada potensi klientelisme,” jelas Masduki. “Artinya hanya yang dekat dengan tim pemilih yang berpeluang besar menjadi dewas.”
Sedangkan model kedua adalah civic representation. Semua perwakilan elemen di masyarakat disarankan mendaftar menjadi dewas. “Contoh di Jerman, jumlahnya bisa banyak sekali. Dan sifatnya voluntaristik. “Indonesia punya contoh, ya itu dewan pers,” imbuhnya.
Sedangkan Model ketiga adalah primordialistic representation. Perwakilan berdasarkan daerah, suku, gender, dll. “Dan di Indonesia sudah ada pengalaman model pertama keterwakilan dewas ini tidak baik. Harus kita usulkan diubah di revisi UU penyiaran,” usul Masduki yang juga adalah Dewan Pendiri Rumah Perubahan LPP (RPLPP).
Masduki menyarakan, kini ke depan, Dewas yang sedang dalam proses pemilihan kali ini
Semakin banyak berasal dari wakil publik, semakin baik. “Prinsip dewas seharusnya begitu. Misal dari RRI satu orang, pemerintah satu orang, lalu wakil publik semakin banyak,” papar Masduki yang disertasinya di Jerman khusus membahas penyiaran publik di Indonesia (RRI dan TVRI) ini. Menurutnya, ini adalah upaya rekondisi menuju civic representation yang ideal dalam keterwakilan di dalam dewas LPP.
