Anthropology Beliefs Rocky Gerung Philosophy Lecturer FIB UI
Failure to institutionalize democracy, or at least lack of orientation to guide the institutionalization of the idea that, to bring political anxiety for those who are willing to realize an open society.
Enlarged political space even more pronounced now occupied by the workers 'identity politics', to those who fight for an absolute political ideals, especially since the political struggle based on religious doctrine. Over the final conviction of "political morality" of religion, which is partly a continuation of the obsessive debate about the basic state at the beginning RI establishment, political gain reperkusi historical identity of similar developments in the international world.
Globalization is not seen by the constellation of identity politics as a means of global ideas, but in fear as a barrier implementation agamais political beliefs. Market fundamentalism fundamentalism dealing with values, not in the synthetic efforts to achieve relative stability of the modern world system, but face to face in battle categorical about absolute truth. Categorically defined globalization as a source of the destruction of civilization, while religion, in its conservative version, proposed as the only solution a new civilization.
Kontrapolasi Although it contains many falsehoods, considering how often religious kohesifitas divided because of political competition within the group itself, but the general tone of the global political broadcast political disharmony between the supporters and defenders of cosmopolitan ethics of political logic of the hereafter.
In the jargon of clash of civilization, psychology stored absolute values of the global political competition. Absolute values have exceeded the conventional parameters of world politics. This phenomenon is quite visible: the accumulation of capital and technology is no longer the main value being pursued, but merely a tool to realize a dream of an absolute ideology. In the practice of modern terrorism, this principle works very perfect.
Construction of global historical background is then the development of identity politics in Indonesia today. However, political sources of identity that also has local roots. Indeed the condition of the New Order authoritarianism has hindered the cultural articulation of identity politics that, through political techniques corporatism, co-optation, and repression. New Order economy has functioned memoderatkan social distribution of political identities, through the monetization of public life, and welfare of people of various incentives. However, anthropology is apparently really strong nation rests on the anthropology of belief, namely the tendency to see life ideologically, in absolute terms. As a result, the appearance of identity politics became re-experiencing so when the political and economic openness decreased maximal total.
Democratic social contract We certainly do not want to return to the authoritarian atmosphere because it is not a guarantee of democracy within the framework of political exchange with the prohibition against identity politics. We want to seek is a framework of democracy that is able to appreciate the anthropological condition of this nation, at once able to develop a culture of criticism of individuals in the political culture, namely social culture can prevent manifestations of the absolute identity politics demands it. Such culture-tamadimaksudkan first to encourage the exchange of interests between citizens, based on the principle that politics is a temporary phenomenon which must be separated from permanent obsessions.
We have chosen democracy. Choosing a political run compound. Choosing implement human rights. Therefore, we must receive the highest consequence, the plurality must produce objective impermanence. There is no finality in a pluralistic society. Democracy can not be sponsoring a single political viewpoint. Democracy is a reasonable assurance of the diversity of individual life goals. In this way, human rights can be maintained optimally. Therefore, the maximum that could be provided facilities of democracy is a secular constitution for consensus among various interests temporary. This is the real social contract in public life, namely that the political distance between citizens only should be measured based on the verses of the constitution, and not with the Sacred Scriptures.
Accept pluralism means accepting his political ethics, namely that all politics is an absolute obsession, the pursuit of finality, should only be practiced in private. This is not discrimination in a democracy, but the consequences.
That is, as far as "identity politics" only meant to articulate, then the democratic system must accommodate and treat it as a politics of difference, namely the marginal votes that must be protected. However, once he began to mean accumulative, that is trying to homogenize the public space to introduce the principles of absolute political, democracy must be rejected because it threatens the basic principle of democracy itself: the public space should not be formulated in the final. He must be free from absolute obsessions.
Political space is relatively space, space falibilis, profane space. That is why we recycle the political every five years. However, we do not make the election to the Lord.
Minggu, 05 September 2010
Minggu, 29 Agustus 2010
First Blood
Abdullah Alawi *
Thursday, July 12, 2007 Neo-imperialism and postcolonial ISLAM [1]
"The U.S. is working on a neo-imperialism by encouraging the birth of a new puppet ruler in Iraq, making it easier to control the abundant oil reserves and growing hegemony and supremacy mengokokohkan Gulf region (Solopos, 3.27). Piece position statement is worthy of Hizb ut-Tahrir Indonesia appreciated further by the Muslim community in particular and the international community in general. On the other hand, explicitly kenegaraannya President Bush in a speech recently indicated that Iraq had chemical weapons of mass destruction as a means to dominate, intimidate and even attack the other party. Claim Bush became important factor to smooth the effort to overthrow Saddam's regime through a military coup.
The author does not intend to analyze the two events mentioned above, in the context of actual political calculations. This paper attempts to find the theoretical basis for criticism of the Islamic discourse on the phenomenon of global political policy of American hegemony. It is important to refute the assumption that the Muslim community resistance movement against the international political turmoil sporadic, reactionary, emotional and not argumentative. And conversely, every inch of the political action First World countries to Third World region is driven by the interests of adi noble to save the global peace and the future of humanity.
Term of neo-imperialism, hegemony and supremacy be an integral part of the discourse of postcolonial theory critiques. At first, the terminology of postcolonial lead to an indication of time, place and a state. Explicitly, the Oxford Dictionary states that the term Bahasa colonye is a term to identify the countries of the Roman colony until the mid-14th century. In the development of theories of criticism, colonialism is an idiom which connotes pejoratif. Colonialism is understood as a form of exploitation and marginalization by the political power of the Western world to the existence of cultural identity (cultural identity), a heterogeneous locally. That the purpose of cultural identity in this context is that religious identity, nationality, ethnicity, race and gender. Umbrella for the emergence of postcolonial discourse discourses competing in areas that have experienced colonization of European countries. Postcolonial perspective presents a critical exploration of postcolonial discourse in relation to issues of race, nationality, subjectivity, power, subalterns. Mapping the issues of this postcolonial critique postcolonial discourse herded into the local cultural identity struggles are political.
In a critique of discourse theory, political concepts are understood differently from the conventional understanding of modernism. Politics is a form of manifestation of power relations at all levels of social interaction; act of subjectivity someone will always be in the relations of interest, knowledge and power to build a mutual relationship. Political relations in postcolonial appreciation bias is of interest to the group / community subordinate, marginal and marginalized (mustadh `afin). Subordination or marginalization include civil rights and politics, authenticity of local culture (racial and ethnic) culture, religion and identity. The dominant characteristic of the discourse is the discourse of postcolonial critics counter (counter discourse) and resistance-critical, whether in the form of intellectual movements and emancipatory praxis.
In geneologis, (insecurity) dependence of Third World countries are predominantly Muslim, against the Western world's intervention can be traced to the colonialism of European countries to the East areas. Colonialism played a major role in shaping the mental and public cognition of colonial society. Colonial history notes that nearly two-thirds Muslim areas experiencing colonialism. But in the late 19th century or early 20th century Muslim countries began to rise to the liberation movements. Now, in the early 21st century the Muslim community back into the trap of hegemonic globalization and international political policies of Western domination.
Then, why liberation movements Muslim homeland able to release themselves from military occupation and failing to maintain economic independence, political rights and cultural authenticity?, Why a majority of independent states would be epigon-epigon Western civilization for the sake of economic, political, security, weapons even in the name of modernization?. The question of Hassan Hanafi pitched this lawsuit represents a critical-consciousness when watching the powerlessness of the Muslim community to counter post-invasion phase of the second imperialise homeland's liberation movement. What was voiced by Hassan Hanafi Islam represent the mainstream of contemporary critical movements against Western domination of global politics. In this framework, the discourse of contemporary criticism, the movement to criticize Islamic intellectualism and resistance to the hegemony of Western globalism appreciation reflects postcolonial complexion.
As postcolonial Islamic Resistance Movement Political
Critical study Orientalism (1978) written Edward W. Said an opening for the emergence of critical consciousness entities "the Other" / East to the realities of Western domination. Straightly and radical, ideological Said unveil West relations to the far East. He dismantling of colonial images and Eurosentrisme in Western relations with Eastern countries, for this context of Islam. As a critical study of orientalist, post-colonial perspective to build resistance against the construction of critical discourse and authority "regime of truth" that the West continues to produce and define the reality of a superior West and East as minor; East synonymous with nativism, primitive, barbaric and uncivilized to be the basis of legitimacy Western colonialism.
Follows the contours of post-colonial perspective, a critical feature of Islamic movements to the realities of today's backwardness of Islamic civilization as well as the reality of the dominance of Western roles in the global policy arena is to absorb Western science and civilization at the same time articulating the movement of counter discourse and criticism. In an ideal-normative, Islam is a religion rahmatan lil `alamin, the ideal-historical agenda of the Islamic movement must mengaksentuasi spirit of liberation critical, emancipatory, and is a transformative vision.
Islamic liberation discourse must touch on various areas of social order, ranging from economics, politics, law, education, security and culture. That way, the articulation of Islam became a political one because the voice and fight for the interests of groups / communities are structurally much weaker and in a position subordinate to state power and even the victim of a conspiracy of global capitalism. Articulate the postcolonial Islamic resistance movement against all forms of conspiracy of neo-imperialism and colonialism of Western New Muslim areas in the Third World.
Political and economic policies First World countries in relation to the interests of Third World countries is always closely linked to the interests of ideological hegemony, political domination and control of economic resources. For the people of Indonesia, the existence of the IMF, World Bank, foreign political pressure on handling terrorism, diskrimanatif treatment of Indonesian citizens abroad to fuel price increases, TDL is to embed the anchor chain of political colonialism and imperialism of global culture.
[1] Writing have been loaded in the HU Solopos Posted by Dawn Riza Ul Haq at 2:10 AM
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June 3, 2008 • Print This Article
We can not forget the tradition, for centuries, he accompanies human life, is also not possible to forget the modern world, because he was already there in front of the eye.
The presence of modernity makes us into a kind of examination on any device. It means everything to being linked with, and views from the glass eyes of modernism. While all that still smelled of tradition is considered worn. For us, tradition and modern are two of the world to the contrary, is the antithesis of the modern tradition, which contrasted black and white. Modern sense was always associated with modernization, modernizing society that is considered primitive, people who still believe in things mystical and superstitious. So also with the world literature, modern literature. Modern literature is the result of the modernization process. He walked along with modernization, giving priority to scientific studies that put forward demythologization, rationality, and materiality. So obviously he refused mystification, fetis, and myths, such as Java literatures that seem sedate audience. But the dismantling of old works not only bring new faces, also make it a part of life now. Works previously viewed as a work free of sin, now appeared as a work of subversive, that is full of subversive elements, not only to subvert the entire system of culture, but also forcing us to dismantle the establishment has ever characterize a work, such as fiber Darmagandul.
Darmagandul fiber is one of the many literary relics of the greatness of Java, where the world of myths and beliefs have shifted the real world. Fibre Darmagandul tells how Islam spread in the island of Java until the collapse of the Majapahit kingdom since the army raid Bintara Demak assisted the trustees. The transition of power from the Majapahit kingdom in the hands of the Demak kingdom cause excess Bintara social, political, religious and other contradictions.
The collapse of the Majapahit kingdom of Demak Bintara as embodied in the fiber Darmagandul, a record of reality that is presented again by Wadi Ki Kalam as a criticism of Sunan Bonang kesewenag-handedness and the centurion and soldiers Bintara Demak. The narrative begins with a dialogue between Wadi Ki Kalam and Darmagandul based on oral testimonies diartikulasiakan on a text which will be structuring a reality. Therefore, reading Darmagandul seclusion as well as reading a reality that is structured by the text. The first thing to be observed by the reader is how the story is placed in successive scenes. These scenes usually coincide with real events.
Position: Subject-Object
The rhetoric of black-white duality, oppressor-oppressed, the picture that had genaralisir and humbled at the same time implies that the hierarchical position of the object looked at his views, not new in literature, such as protests, Buto Locoya in fiber-menaan kesemena Darmagandul about Sunan Bonang, "Why Your Worship adam disturb children and grandchildren, people here menyabdakan difficult to get a mate, a spinster and bachelor (joko, Java), parents, and changed the name of the town Gedah, so move the Brantas river flow struck the hamlet, forest, wetland, and a lot of damage, this is a curse Your Worship. Breathing hard water and dry wells. Liege persecuted, do not know manners, to punish without case ".
Sunan Bonang said, "Why I'm here to rename the town Gedah, because people here are religious is not black and white not gray but religion is religion Kalang. Why do I curse difficult water, because I asked for water is not given, then I moved the river flow and I curse the water hard. As I cursed the old spinster and a virgin, because it is my turn to water does not give, it is a virgin. "
Dialogue between Buto Locoya and Sunan Bonang has implied subject-object relationship, look-regarded. Sunan Bonang as the subject of speakers to be superior, put yourself taller, have a knowledge which gave authority to describe or explain its object. Stigmatization that was brought up only to find a legitimate tool of truth with the dialectical process that puts the difference in the positions that are not balanced, so there's always the supremacy of "subject" as the speakers that represent the "objects" which eventually kills the existence of the object.
Tensions between the subject-object eventually gave birth to stereotypes. Pendefenisian Javanese people who have not embraced Islam as a religion of Kalang, pagan idolatry is misguided inner-Kufr born. Sunan Bonang astray by defining it is a form of stereotyping, is generally negative and degrading. This is a way to find a justification tool for controlling both tame object stereotype. The extent to which the use of stereotypes is evident in the discourse about the people that need to be controlled in a literary text.
From exposure is clear, that Sunan Bonang has an interest to change and create a control strategy against the people of Java. Simultaneously, the state also indicated the Javanese people exploited by Sunan Bonang, this provision puts Buto Locoya as an oppressed figure, who becomes the object and focus the spotlight.
However, the use of stereotypes with easy fishing parties who disagree with the depiction of stereotypes that cast for a reply. "It is not unreasonable, if one is treated well, he responded with a crime. He violates the Javanese Book of grip, because the Javanese understand where the rough and smooth. Java people are treated poorly, she would reply with no well too. But the Islamic nation, if treated well, they reply with evil. This is in accordance with the remembrance of them, they mention the name of God, Ala (bad, ugly), the hearts of Muslims. They smooth the birth alone, in essence evil heart. Very different from the remembrance of Buddha, they called the great god of the universe (world). The universe (world) that his own body, the god ".
Antagonism between the two camps which do not contradict each other longer show as the sole object of the oppressed and the oppressor as a subject. But more than that; the oppressed as well as oppressive, in which the object's position as the oppressed at the same time displayed by the Wadi Ki Kalam as subjects, oppressive. From viewed through the looking, defined through the defines. Power and domination does not come from one direction, but could simultaneously held by one hand: and composed by the complex conditions.
Resulting sphere-sphere overlap each other and compete, is an interesting view. Thus, to see the involvement and relevance in the process of collective history as a battle-not a battle that was won by the subject who tries to understand the entire history in all its complexity, but rather a collective struggle in which various interests compete interacting sites which have the intensity and the sphere-sphere competitive.
It is nice to read writings Wadi Ki Kalam (Darmagandul fiber), which represents the responses returned to kesemena-menaan Sunan Bonang and the army of Demak Bintara.Tulisan Wadi Ki Kalam in his Darmagandul Fiber successful enough to dissect the logic of those who were represented by prominent Muslim Sunan Bonang , Sunan Giri and Raden Patah, the logic of relying on the superiority which he referred to as the root of human violence, complete with attributes that form of oppression of people of Javanese Buddhist.
However, is not a contradiction and maintenance-setereotip setereotip would cause violence, domination, and oppression are sustainable?
Unravel the logic of dualistic
Excessive zeal, rush to conclusions, make generalizations indulgence, and especially once enmeshment in dualistic logic, into the causes of the emergence of contradictions and confusion at the top. Especially regarding the dualistic logic, as a general trend that was common in colonial thinking
Dualistic logic that can be seen in the tendency of Islam versus the Buddhist position, Arab versus Java, Logic which then resulted ketergelinciran easily conclude that all the people of Islam itself be: aggressive, like war and violence, while all the people of Java itself be: pacifists , anti-war, and the destroyer of peace. Something factually misleading.
However, the dominance of dualistic logic that does not appear immediately. Dualistic logic that is one child of modernism. Child of the Cartesian-Newtonian paradigm that since the beginning is atomistic, mechanistic, and reduksionistis. Look at how modernism and modern science to oposisikan body and soul, male and female, man and nature, reason and emotion, theory and praxis. Dualistic opposition-which makes us often deny the interdependence and coexistence between categories above.
Amidst the still dominant dualistic logic, including the kesuastraan, it could become one of postcolonialism enlightening alternative. Seeking to escape from the dualistic logic that, by showing the exact critical review on one of the main pillars of modernism, namely, Cartesian-Newtonian paradigm above.
Discourse (Post) Colonial
Like modern terms such as post-structuralism and postmodernism, postcolonial is also a problematic term, all terms that begin with the post, did not refer to himself but on the other isms like crashing and Exceeding. So he was always hooked on the old isms. And further implies a phase transition from a new ism. Terms with the early post tend to become a floating signifier.
Simply put, Postcolonial postruktural approach. Postrukturalis approach is the approach that question the contradiction between the poles of duality of opposites such as good-bad, black and white and the dialogue between Buto Locoya and Sunan Bonang opposite each other. However, whether the postcolonial approach focused on the standardization of the colonizer-colonized pole, west-east, the oppressor-oppressed?
For a number of postcolonial critics, attempt to deconstruct, expose hidden behind the ideology of the dominant discourse, is still considered necessary. Of course, here lies the contribution of Edward Said, through a monumental book, Orientalism .. Departing from the concept of discourse Foucoult which includes not only the verbal text, but the accumulation of ideological concepts that are supported by tradition, authority, institutions, and various modes of knowledge dissemination. Said unloading ideological concepts behind the east or the Orient produced by the West.
According to Said's range of knowledge about the "eastern" Europe was created in order to forecast and the nightmare himself (east) which is not desired; "East" primitive is used as a mirror to raise the image of Europe as a pioneer of civilization. Furthermore, myths and stereotypes about Eastern Europe used as the justification for colonization: master, tame, and control the presence of others. So-called reality itself for postcolonial critics - following the assumption of the theory of "postmodernism", a building that was constructed by a variety of narratives.
Postcolonial theory can become stiff, and even paranoid if used as the formula only to find errors or a Western European colonial discourse, but this approach is useful if we could draw lessons from the methodology of the postcolonial critic in reading-subjective assumptions of normative discourse. "Mistakes" way of viewing and framing the underlying Others Orientalism and colonial and postcolonial discourse can be used as a comparison to our own evaluation of the discourse.
Use of Representation
Representation, or more accurately represent the action by reducing the Others, almost always involves a certain violence to the subject being represented, which inevitably involves violence, dekontekstualisasi, miniaturization, and so forth, until at a certain point. Act or process of representing something always implies power, accumulation, imprisonment, and a certain kind of alienation or disorientation made by parties who represent, is one feature of colonial discourse is very notable.
In certain cases, representations are one form that can not be separated from men, and necessary in social life and in a sense, among the public. So there is no way to release repersentasi reperesentasi-representation because the same underlying language, which must be eliminated is a representational system that brings with it such authority being repressive, because the authorities did not allow the existence or not to create space for dilakukanya interventions by the parties are represented. Essentially a discourse about the representation of the epistemological Others defined inferior something extraordinary, whether it be stamped by a primitive, or backward, or Others (something else) for granted.
So that the representation of this literature describes both the character ultimately satisfied with simply just copy the ideas they liked from oral stories into the paper, the knowledge need not be applied in reality; knowledge only through and silently, without comment from one script to script other. The ideas are propagated and planted anonymously, the idea is repeated without penisbatan; in harfiyah them into ideas that have been accepted; what is important is that these ideas have to be repeated, echoed, and echoed blindly. http://pengetahuan-subyek.blogspot.com/
Written by ave • Filed Under Review
Thursday, July 12, 2007 Neo-imperialism and postcolonial ISLAM [1]
"The U.S. is working on a neo-imperialism by encouraging the birth of a new puppet ruler in Iraq, making it easier to control the abundant oil reserves and growing hegemony and supremacy mengokokohkan Gulf region (Solopos, 3.27). Piece position statement is worthy of Hizb ut-Tahrir Indonesia appreciated further by the Muslim community in particular and the international community in general. On the other hand, explicitly kenegaraannya President Bush in a speech recently indicated that Iraq had chemical weapons of mass destruction as a means to dominate, intimidate and even attack the other party. Claim Bush became important factor to smooth the effort to overthrow Saddam's regime through a military coup.
The author does not intend to analyze the two events mentioned above, in the context of actual political calculations. This paper attempts to find the theoretical basis for criticism of the Islamic discourse on the phenomenon of global political policy of American hegemony. It is important to refute the assumption that the Muslim community resistance movement against the international political turmoil sporadic, reactionary, emotional and not argumentative. And conversely, every inch of the political action First World countries to Third World region is driven by the interests of adi noble to save the global peace and the future of humanity.
Term of neo-imperialism, hegemony and supremacy be an integral part of the discourse of postcolonial theory critiques. At first, the terminology of postcolonial lead to an indication of time, place and a state. Explicitly, the Oxford Dictionary states that the term Bahasa colonye is a term to identify the countries of the Roman colony until the mid-14th century. In the development of theories of criticism, colonialism is an idiom which connotes pejoratif. Colonialism is understood as a form of exploitation and marginalization by the political power of the Western world to the existence of cultural identity (cultural identity), a heterogeneous locally. That the purpose of cultural identity in this context is that religious identity, nationality, ethnicity, race and gender. Umbrella for the emergence of postcolonial discourse discourses competing in areas that have experienced colonization of European countries. Postcolonial perspective presents a critical exploration of postcolonial discourse in relation to issues of race, nationality, subjectivity, power, subalterns. Mapping the issues of this postcolonial critique postcolonial discourse herded into the local cultural identity struggles are political.
In a critique of discourse theory, political concepts are understood differently from the conventional understanding of modernism. Politics is a form of manifestation of power relations at all levels of social interaction; act of subjectivity someone will always be in the relations of interest, knowledge and power to build a mutual relationship. Political relations in postcolonial appreciation bias is of interest to the group / community subordinate, marginal and marginalized (mustadh `afin). Subordination or marginalization include civil rights and politics, authenticity of local culture (racial and ethnic) culture, religion and identity. The dominant characteristic of the discourse is the discourse of postcolonial critics counter (counter discourse) and resistance-critical, whether in the form of intellectual movements and emancipatory praxis.
In geneologis, (insecurity) dependence of Third World countries are predominantly Muslim, against the Western world's intervention can be traced to the colonialism of European countries to the East areas. Colonialism played a major role in shaping the mental and public cognition of colonial society. Colonial history notes that nearly two-thirds Muslim areas experiencing colonialism. But in the late 19th century or early 20th century Muslim countries began to rise to the liberation movements. Now, in the early 21st century the Muslim community back into the trap of hegemonic globalization and international political policies of Western domination.
Then, why liberation movements Muslim homeland able to release themselves from military occupation and failing to maintain economic independence, political rights and cultural authenticity?, Why a majority of independent states would be epigon-epigon Western civilization for the sake of economic, political, security, weapons even in the name of modernization?. The question of Hassan Hanafi pitched this lawsuit represents a critical-consciousness when watching the powerlessness of the Muslim community to counter post-invasion phase of the second imperialise homeland's liberation movement. What was voiced by Hassan Hanafi Islam represent the mainstream of contemporary critical movements against Western domination of global politics. In this framework, the discourse of contemporary criticism, the movement to criticize Islamic intellectualism and resistance to the hegemony of Western globalism appreciation reflects postcolonial complexion.
As postcolonial Islamic Resistance Movement Political
Critical study Orientalism (1978) written Edward W. Said an opening for the emergence of critical consciousness entities "the Other" / East to the realities of Western domination. Straightly and radical, ideological Said unveil West relations to the far East. He dismantling of colonial images and Eurosentrisme in Western relations with Eastern countries, for this context of Islam. As a critical study of orientalist, post-colonial perspective to build resistance against the construction of critical discourse and authority "regime of truth" that the West continues to produce and define the reality of a superior West and East as minor; East synonymous with nativism, primitive, barbaric and uncivilized to be the basis of legitimacy Western colonialism.
Follows the contours of post-colonial perspective, a critical feature of Islamic movements to the realities of today's backwardness of Islamic civilization as well as the reality of the dominance of Western roles in the global policy arena is to absorb Western science and civilization at the same time articulating the movement of counter discourse and criticism. In an ideal-normative, Islam is a religion rahmatan lil `alamin, the ideal-historical agenda of the Islamic movement must mengaksentuasi spirit of liberation critical, emancipatory, and is a transformative vision.
Islamic liberation discourse must touch on various areas of social order, ranging from economics, politics, law, education, security and culture. That way, the articulation of Islam became a political one because the voice and fight for the interests of groups / communities are structurally much weaker and in a position subordinate to state power and even the victim of a conspiracy of global capitalism. Articulate the postcolonial Islamic resistance movement against all forms of conspiracy of neo-imperialism and colonialism of Western New Muslim areas in the Third World.
Political and economic policies First World countries in relation to the interests of Third World countries is always closely linked to the interests of ideological hegemony, political domination and control of economic resources. For the people of Indonesia, the existence of the IMF, World Bank, foreign political pressure on handling terrorism, diskrimanatif treatment of Indonesian citizens abroad to fuel price increases, TDL is to embed the anchor chain of political colonialism and imperialism of global culture.
[1] Writing have been loaded in the HU Solopos Posted by Dawn Riza Ul Haq at 2:10 AM
Home Averroes Community Contact Averroes Glance Mailing Averroes
Actual Porch Entertainment Life Opinion Thought Averroes' Corner Review Research Browse> Home / Reviews / Fiber Darmagandul and postcolonial discourse Fiber Darmagandul and postcolonial discourse
June 3, 2008 • Print This Article
We can not forget the tradition, for centuries, he accompanies human life, is also not possible to forget the modern world, because he was already there in front of the eye.
The presence of modernity makes us into a kind of examination on any device. It means everything to being linked with, and views from the glass eyes of modernism. While all that still smelled of tradition is considered worn. For us, tradition and modern are two of the world to the contrary, is the antithesis of the modern tradition, which contrasted black and white. Modern sense was always associated with modernization, modernizing society that is considered primitive, people who still believe in things mystical and superstitious. So also with the world literature, modern literature. Modern literature is the result of the modernization process. He walked along with modernization, giving priority to scientific studies that put forward demythologization, rationality, and materiality. So obviously he refused mystification, fetis, and myths, such as Java literatures that seem sedate audience. But the dismantling of old works not only bring new faces, also make it a part of life now. Works previously viewed as a work free of sin, now appeared as a work of subversive, that is full of subversive elements, not only to subvert the entire system of culture, but also forcing us to dismantle the establishment has ever characterize a work, such as fiber Darmagandul.
Darmagandul fiber is one of the many literary relics of the greatness of Java, where the world of myths and beliefs have shifted the real world. Fibre Darmagandul tells how Islam spread in the island of Java until the collapse of the Majapahit kingdom since the army raid Bintara Demak assisted the trustees. The transition of power from the Majapahit kingdom in the hands of the Demak kingdom cause excess Bintara social, political, religious and other contradictions.
The collapse of the Majapahit kingdom of Demak Bintara as embodied in the fiber Darmagandul, a record of reality that is presented again by Wadi Ki Kalam as a criticism of Sunan Bonang kesewenag-handedness and the centurion and soldiers Bintara Demak. The narrative begins with a dialogue between Wadi Ki Kalam and Darmagandul based on oral testimonies diartikulasiakan on a text which will be structuring a reality. Therefore, reading Darmagandul seclusion as well as reading a reality that is structured by the text. The first thing to be observed by the reader is how the story is placed in successive scenes. These scenes usually coincide with real events.
Position: Subject-Object
The rhetoric of black-white duality, oppressor-oppressed, the picture that had genaralisir and humbled at the same time implies that the hierarchical position of the object looked at his views, not new in literature, such as protests, Buto Locoya in fiber-menaan kesemena Darmagandul about Sunan Bonang, "Why Your Worship adam disturb children and grandchildren, people here menyabdakan difficult to get a mate, a spinster and bachelor (joko, Java), parents, and changed the name of the town Gedah, so move the Brantas river flow struck the hamlet, forest, wetland, and a lot of damage, this is a curse Your Worship. Breathing hard water and dry wells. Liege persecuted, do not know manners, to punish without case ".
Sunan Bonang said, "Why I'm here to rename the town Gedah, because people here are religious is not black and white not gray but religion is religion Kalang. Why do I curse difficult water, because I asked for water is not given, then I moved the river flow and I curse the water hard. As I cursed the old spinster and a virgin, because it is my turn to water does not give, it is a virgin. "
Dialogue between Buto Locoya and Sunan Bonang has implied subject-object relationship, look-regarded. Sunan Bonang as the subject of speakers to be superior, put yourself taller, have a knowledge which gave authority to describe or explain its object. Stigmatization that was brought up only to find a legitimate tool of truth with the dialectical process that puts the difference in the positions that are not balanced, so there's always the supremacy of "subject" as the speakers that represent the "objects" which eventually kills the existence of the object.
Tensions between the subject-object eventually gave birth to stereotypes. Pendefenisian Javanese people who have not embraced Islam as a religion of Kalang, pagan idolatry is misguided inner-Kufr born. Sunan Bonang astray by defining it is a form of stereotyping, is generally negative and degrading. This is a way to find a justification tool for controlling both tame object stereotype. The extent to which the use of stereotypes is evident in the discourse about the people that need to be controlled in a literary text.
From exposure is clear, that Sunan Bonang has an interest to change and create a control strategy against the people of Java. Simultaneously, the state also indicated the Javanese people exploited by Sunan Bonang, this provision puts Buto Locoya as an oppressed figure, who becomes the object and focus the spotlight.
However, the use of stereotypes with easy fishing parties who disagree with the depiction of stereotypes that cast for a reply. "It is not unreasonable, if one is treated well, he responded with a crime. He violates the Javanese Book of grip, because the Javanese understand where the rough and smooth. Java people are treated poorly, she would reply with no well too. But the Islamic nation, if treated well, they reply with evil. This is in accordance with the remembrance of them, they mention the name of God, Ala (bad, ugly), the hearts of Muslims. They smooth the birth alone, in essence evil heart. Very different from the remembrance of Buddha, they called the great god of the universe (world). The universe (world) that his own body, the god ".
Antagonism between the two camps which do not contradict each other longer show as the sole object of the oppressed and the oppressor as a subject. But more than that; the oppressed as well as oppressive, in which the object's position as the oppressed at the same time displayed by the Wadi Ki Kalam as subjects, oppressive. From viewed through the looking, defined through the defines. Power and domination does not come from one direction, but could simultaneously held by one hand: and composed by the complex conditions.
Resulting sphere-sphere overlap each other and compete, is an interesting view. Thus, to see the involvement and relevance in the process of collective history as a battle-not a battle that was won by the subject who tries to understand the entire history in all its complexity, but rather a collective struggle in which various interests compete interacting sites which have the intensity and the sphere-sphere competitive.
It is nice to read writings Wadi Ki Kalam (Darmagandul fiber), which represents the responses returned to kesemena-menaan Sunan Bonang and the army of Demak Bintara.Tulisan Wadi Ki Kalam in his Darmagandul Fiber successful enough to dissect the logic of those who were represented by prominent Muslim Sunan Bonang , Sunan Giri and Raden Patah, the logic of relying on the superiority which he referred to as the root of human violence, complete with attributes that form of oppression of people of Javanese Buddhist.
However, is not a contradiction and maintenance-setereotip setereotip would cause violence, domination, and oppression are sustainable?
Unravel the logic of dualistic
Excessive zeal, rush to conclusions, make generalizations indulgence, and especially once enmeshment in dualistic logic, into the causes of the emergence of contradictions and confusion at the top. Especially regarding the dualistic logic, as a general trend that was common in colonial thinking
Dualistic logic that can be seen in the tendency of Islam versus the Buddhist position, Arab versus Java, Logic which then resulted ketergelinciran easily conclude that all the people of Islam itself be: aggressive, like war and violence, while all the people of Java itself be: pacifists , anti-war, and the destroyer of peace. Something factually misleading.
However, the dominance of dualistic logic that does not appear immediately. Dualistic logic that is one child of modernism. Child of the Cartesian-Newtonian paradigm that since the beginning is atomistic, mechanistic, and reduksionistis. Look at how modernism and modern science to oposisikan body and soul, male and female, man and nature, reason and emotion, theory and praxis. Dualistic opposition-which makes us often deny the interdependence and coexistence between categories above.
Amidst the still dominant dualistic logic, including the kesuastraan, it could become one of postcolonialism enlightening alternative. Seeking to escape from the dualistic logic that, by showing the exact critical review on one of the main pillars of modernism, namely, Cartesian-Newtonian paradigm above.
Discourse (Post) Colonial
Like modern terms such as post-structuralism and postmodernism, postcolonial is also a problematic term, all terms that begin with the post, did not refer to himself but on the other isms like crashing and Exceeding. So he was always hooked on the old isms. And further implies a phase transition from a new ism. Terms with the early post tend to become a floating signifier.
Simply put, Postcolonial postruktural approach. Postrukturalis approach is the approach that question the contradiction between the poles of duality of opposites such as good-bad, black and white and the dialogue between Buto Locoya and Sunan Bonang opposite each other. However, whether the postcolonial approach focused on the standardization of the colonizer-colonized pole, west-east, the oppressor-oppressed?
For a number of postcolonial critics, attempt to deconstruct, expose hidden behind the ideology of the dominant discourse, is still considered necessary. Of course, here lies the contribution of Edward Said, through a monumental book, Orientalism .. Departing from the concept of discourse Foucoult which includes not only the verbal text, but the accumulation of ideological concepts that are supported by tradition, authority, institutions, and various modes of knowledge dissemination. Said unloading ideological concepts behind the east or the Orient produced by the West.
According to Said's range of knowledge about the "eastern" Europe was created in order to forecast and the nightmare himself (east) which is not desired; "East" primitive is used as a mirror to raise the image of Europe as a pioneer of civilization. Furthermore, myths and stereotypes about Eastern Europe used as the justification for colonization: master, tame, and control the presence of others. So-called reality itself for postcolonial critics - following the assumption of the theory of "postmodernism", a building that was constructed by a variety of narratives.
Postcolonial theory can become stiff, and even paranoid if used as the formula only to find errors or a Western European colonial discourse, but this approach is useful if we could draw lessons from the methodology of the postcolonial critic in reading-subjective assumptions of normative discourse. "Mistakes" way of viewing and framing the underlying Others Orientalism and colonial and postcolonial discourse can be used as a comparison to our own evaluation of the discourse.
Use of Representation
Representation, or more accurately represent the action by reducing the Others, almost always involves a certain violence to the subject being represented, which inevitably involves violence, dekontekstualisasi, miniaturization, and so forth, until at a certain point. Act or process of representing something always implies power, accumulation, imprisonment, and a certain kind of alienation or disorientation made by parties who represent, is one feature of colonial discourse is very notable.
In certain cases, representations are one form that can not be separated from men, and necessary in social life and in a sense, among the public. So there is no way to release repersentasi reperesentasi-representation because the same underlying language, which must be eliminated is a representational system that brings with it such authority being repressive, because the authorities did not allow the existence or not to create space for dilakukanya interventions by the parties are represented. Essentially a discourse about the representation of the epistemological Others defined inferior something extraordinary, whether it be stamped by a primitive, or backward, or Others (something else) for granted.
So that the representation of this literature describes both the character ultimately satisfied with simply just copy the ideas they liked from oral stories into the paper, the knowledge need not be applied in reality; knowledge only through and silently, without comment from one script to script other. The ideas are propagated and planted anonymously, the idea is repeated without penisbatan; in harfiyah them into ideas that have been accepted; what is important is that these ideas have to be repeated, echoed, and echoed blindly. http://pengetahuan-subyek.blogspot.com/
Written by ave • Filed Under Review
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