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In the last few days we are shocked by a statement by Prabowo, which is then considered a fiction by some parties. Gerindra Party Chairman’s  statement about the dissolution of Indonesia in 2030. There are those who think that this is in contrast with the expectations of Indonesian Gold Year 2045 which has been proclaimed by the government.

On the other hand, this statement was responded positively by National Police Chief Tito Karnavian and legal expert Prof. Mahfud MD that the statement will be the source of our resurrection power.

As reported by the bbc.com, referring to Prabowo’s statement, according to Gerindra Deputy, Ferry Juliantono, this ratio is a national land problem which he called 0.8% is one of the prerequisites for the dissolution of Indonesia.

The inequality of land tenure is considered to be the source of the problem, besides adapting from Ghost Fleet fiction In a paper written by Kuntowijoyo entitled ” Village Society and Radicalization of Farmers ” . The patterns of land tenure that were superseded at these local government data records, obscure the types of land owners and tenants, because there are elements that can not yet be mathematically mapped to the rural communities that maintain their culture closely.

The statement by Prabowo also resulted in the contextualization of State relations with its communities, mainly rural communities. In classifying the structure of society, especially the countryside, I am faced with the difficulty of mapping the units and elements that are an important part of this society.

Although the mapping of Javanese community has been laid on the steady patterns and criteria, these criteria do not do the process of adaptation to social mobility and development. This I prove through the initial hypothesis in the conclusion the author gets. Although with a small percentage, the observations are enough to provide a small record of the classification of society in a large realm.

Welcoming Utopic Year of Politics

It is quite absurd to say that our society is classified into two axes. This is because this duality is unstable enough to be said to be an archetype in its socio-cultural formation.

What Emile Durkheim mentioned in assessing society as a social organism, indicates a non-stagnant pattern of growth, a kinship pattern called social solidarity implies a forced duality.

While readings of anomalies appear were rarely discussed, the impact of anomalies adapts to form the structure pattern itself. There are some interesting points in the essay written by Kuntowijoyo in analyzing the polarization that is closely retained by society in discussing the ideology of disagreement.

First, the polarization is caused by the socio-economic disagreement that ensnares the owner and the land tenants. Secondly, the cultural tension represented by santri and abangan, causes of socio-cultural friction. Thirdly, combined socio-cultural-economic polarization which was quite bias.

Radicalization that occurs in society, especially rural one, according to Durkheim assessment, is the ownership of mechanical solidarity based on the principle of equal fate, as well as livelihood.

This pattern is considered enough to take a distance in our political and democratic acts. Borrowing the term of Pamungkas Dewanto, there is a  Pattern of Transactions that maintains the identity of this social solidarity, it is no wonder that the target of rural society politics is their authority. And, this transaction is retained by my seniors.

Then, urban societies due to industrialization developing in the area of ​​government administration create community schemes and egalitarian politics. The heterogeneous element sharpened by work specialization is reminiscent of Adam Smith’s process of capitalism, although some assume Adam Smith and the Wealth of Nation are not the basic foundations of capitalism, but the linkage of capitalism to classes explains their minds.

Polarization representing each populist is even serious. In effect, the theses inspired the political issues we felt and used, both village-level politics, towns, campuses, and the State, which in effect govern the lives of states manipulated by the interests of certain group.

Duality is insulated greatly. So it is not surprising that some societies yearn for the times of the new order, which seek to embody our current political and democratic pragmatization solutions. Although it turns out the mistake was repeated again.

Thus, facing the political year, where some factions indicate socio-political tensions of the heritage of society, cultural anomalies have also become an important aggregate in the process of victory. That’s their hope. Therefore the actual treatment that we have long predicted will reproduce by itself.

While an important point about the “Indonesian dissolution” view is a key role in reassessing the culture of millenarianismIf we refer to what Cak Nun (Emha Ainun Nadjib – ed ) said about the lost dignity, there is the initial weak foundation, given the post-reformation situation that should provide a new venue for a positive climate of democracy, a decade of this reform have not shown a positive impact. My father once said on one occasion, “Indonesia is currently faced with a small problem, what is it? We’re still poor of definition. “(*)

Editor: Bambang Bes

 

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Media komunikasi dan informasi seputar kampus Universitas Airlangga (Unair).