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Vigil marks anniversary of Indonesia race riots

By Gideon Rubin
Staff Writer
Article Created: 05/11/2008 09:15:48 PM PDT
(Source: Inside Bay Area)

SAN LEANDRO
Lilly Lim expected at least a semblance of normalcy when she went to work at a suburban Jakarta shipping company on a spring day 10 years ago.

Lim, then a 28-year-old self-identified Chinese-Indonesian accountant, had her worries the day after six student demonstrators protesting government corruption were shot dead on a Jakarta college campus.

She now acknowledges that clinging to the hope that May 13 would be just another day went against everything a lifetime of discrimination in her personal life and more than 200 years of history had told her.

Her worst fears materialized quickly. The first sign was the odor and thick smoke from a torched gas station a few blocks away. Typically bustling streets were deserted at noon.

Riots would soon plunge an already unstable nation into disarray, with racially targeted attacks against Chinese Indonesians that by several accounts left more than 1,300 people dead.

“Nobody knew it would be so chaotic,” she said. “After that moment, everything changed.” Like many Chinese Indonesians, Lim left the country in the riot’s aftermath.

Now a Menlo Park resident, Lim was among 300 or so Chinese Indonesians who attended a Sunday gathering at St. Leander Church in San Leandro commemorating the 10th Anniversary of the May 1998 riots.

A coalition of Chinese-Indonesian human rights groups organized such events throughout North America this week. The San Leandro event was the only one in the Bay Area.

The groups blame the Indonesian leaders for fostering an environment that precipitated the riots and pervasive racial hostility against people of Chinese descent, who make up just 5 percent of the nation’s population but are disproportionately wealthy.

“The most important reason we’re having this is for people to remember what happened, because people are starting to forget,” said event organizer Beni Bevly, who heads the Overseas Think Tank for Indonesia.

“A lot of people know what’s going on Myanmar and a lot of people know what’s going on in China with Tibet, but do people know what’s going on in Indonesia? No, because this story has been suppressed by our (Indonesian) government.” Bevly said. “This problem has never been solved.”

The 1998 riots were just the most recent chapter in the densely populated nation’s bloody history that Bevly said includes government-led mass anti-communist killings in the 1960’s. He said targeted killings of Chinese Indonesians date back to the 18th century.

Lim said she’d been subjected to harassment and racial epithets her entire life. She was a newlywed and had just given birth to her baby daughter, Vira, when the unrest broke out. “It was so scary,” she said, her voice quivering as she pointed to Vira, who is now 11. “We just didn’t go out.” Lim said her husband, Vincent Lie, barely survived a close call with rioters who attacked his car on his way home from work.

She said the riots illustrate the devastating consequences of racial hatred.
“If the government is leading it, the people will follow,” she said. “People have to know, that’s what (racism) leads to.”

Gideon Rubin can be reached at 510-293-2469 or grubin@bayareanewsgroup.com.

Posted 14 May 2008 † Peaceful Indonesia § English ‡ Comments (0) °

Izinkan Aku Merengkuhmu

Oleh Mutiara Andalas, S.J.

(Surat Terbuka kepada Paguyuban Korban dan Keluarga Korban Mei 1998)
Tunjukkan dukungan anda dengan memasukkan petisi di sini.

Izinkan Aku Merengkuhmu

Sahabat,

Mei 2008 tinggal dalam hitungan jari. Sepuluh tahun lalu, langit Indonesia berawan kematian. Indonesia bergenang air mata. Air mataku menutup akhir kisahmu. Aku hendak mengirimkannya ke seluruh penjuru mata angin. Aku mengenang Eten, Iwan, Mumung, Stefanus dan ribuan nama lain telah menjadi abu.

Sahabat,

Debu pelupaan mengubur penderitaanmu. Engkau menyimpan kenangan korban dalam air mata. Abjad seolah ribuan kupu-kupu yang berterbangan saat penaku mendekatinya. Air mata korban hanya mungkin ditulis dengan pena harapan.

“Aku Kus, ibu kandung Mis, sehari-hari bekerja sebagai buruh cuci. Kehidupanku semula bergulir sederhana dari rumah, tempat cuci, dan masjid. Kematian anakku mendorongku naik ke panggung politik yang aku asing bahasanya. Perkenankan aku berbicara dengan bahasa seorang ibu. Kematian anakku sudah berlangsung dalam hitungan tahun, namun air mata keibuanku selalu menyertai setiap kali mengisahkannya.“

Sahabat,

Kenanganmu mulai dari reruntuhan pusat perbelanjaan, rumah sakit, rumah keluarga korban, dan kuburan. Abjad air mata di sana lahir dari rahim penderitaan. Trauma menyerakkan kata korban. Bela rasa merangkai abjad air mata. Rasa kasihan kepada korban hanya seumur jagung, bela rasa berusia pohon zaitun.

Sahabat,

Aku mengirim sekuntum hati saat engkau berbaring di rumah sakit setelah tragedi perkosaan. Trauma menolak perjumpaan. Aku mendengar kisahmu dari relawati kemanusiaan yang menjengukmu. Masyarakat berdesakan mencari nama, foto, dan kisahmu. Aku berharap mereka memahami kondisimu. Kebenaran di negeri ini sering bertaruh dengan kehidupan. Negara tak mengejar pelaku perkosaan, tetapi justru memburu korbannya.

Sahabat,

Penantian seorang ibu mengandung harapan. Maria, engkau tak pernah merengkuh jenazah Stefanus dalam pangkuanmu. Puteramu tak pernah kembali setelah tragedi Mei. Engkau menghantar kepergiannya dengan rosario air mata.

“Tuhan, Aku berserah kepada-Mu. Jika Stefanus masih hidup, semoga Engkau menuntunnya pulang. Jika puteraku telah meninggal dunia, semoga Engkau berkenan mengampuni dosa-dosanya. Amin.”

Sahabat,

Engkau melangkah ke ruang hukum dengan mata buta. Namun, engkau tahu hak menuntut penyelesaian kasus korban. Engkau menolak ganti rugi karena membela kesucian hidup korban. Engkau tak sudi menggadaikan kehidupan korban dengan menjual kasus mereka dengn imbalan uang.

Sahabat,

Kami berkali-kali menyebutmu sebagai penjarah. Kami menyumpalkan Allah sebagai obat penenang saat engkau membela dakwaan. Kami undur diri saat engkau mengundang kami melawan kekerasan dan diskriminasi. Sebagian korban mengembara dengan nama, bahasa, budaya, dan negara baru. Mereka ingin mengakhiri kejaran hantu trauma. Engkau merengkuh kembali kemanusiaanmu saat telingaku peduli dengan kisahmu (the empathic others).[1]

Sahabat,

Engkau menyembuhkan kebutaan hatiku. Engkau mendidik aku bela rasa. Engkau mengulurkan tanganmu kepada korban lain. Engkau memberi banyak dari yang sedikit demi kehidupan yang lain. Sejumput beras berarti karena banyak keluarga korban menyantap dari piring yang sama. Engkau mengetuk pintu tempat-tempat ibadat untuk membantu korban. Aku berharap pintu hati pemeluk agama selalu terbuka untukmu.

“Ketika aku kehilangan tempat tinggal,
engkau memberiku tumpangan.

Ketika aku dihujat sebagai asu,
Engkau menyapaku sebagai saudara.

Ketika aku dibakar hidup-hidup,
Engkau mengkafani jenazahku.

Ketika aku diperkosa,
Engkau merengkuh tubuhku.

Ketika aku dihilangkan paksa,
Engkau mencariku.

Ketika aku berjalan menuju istana Negara,
engkau menguatkan langkahku.

Ketika aku diusir aparat dengan kekerasan,
engkau memapahku ke rumah sakit.

Ketika aku dijegal hukum,
Engkau membela kesaksianku.

Ketika aku lelah memperjuangkan kasusku,
Engkau membuka tempat ibadat untuk istirahat.

Sesungguhnya segala sesuatu yang engkau lakukan
untuk salah seorang dari Saudara-Ku yang paling hina ini,
engkau telah melakukannya untuk Aku.”[2]

Sahabat,

Tragedi kemanusiaan melukis ulang pertautan agama dan politik. Ia mengundang pemeluk agama dan politikus untuk mendengarkan korban. Pemeluk agama merengkuh korban politik. Politikus menjauhi kejahatan terhadap kemanusiaan. Pemeluk agama dan politikus sering mendangkalkan tragedi kemanusiaan sebagai kecelakaan sejarah. Tragedi kemanusiaan melucuti gagasan mengenai Tuhan dan peradaban yang berpaling dari penderitaan korban. Ia juga mempertemukan agama-agama di ruang kemanusiaan. Agama seringkali gagap dihadapan tragedi sejarah karena menceraikan keselamatan dari transformasi politik, bahkan agama tahkluk di kaki rezim politik.[3]

Sahabat,

Berapa usia sebuah kenangan? Aku pernah mengira sering dapat hidup tanpa berpaling ke tragedi Mei. Aku juga kenangan atas tragedi hanya milikmu. Sejujurnya aku takut berjumpa dengan air matamu. Aku takut merengkuhmu karena mengira engkau akan meminta sesuatu dariku. Engkau justru mendekati dan merengkuhku. Engkau menyampaikan pesan kemanusiaan dalam abjad air mata, “Tragedi kemanusiaan ini menyerang kemanusiaan kita. Serangan terhadap tubuh korban adalah serangan terhadap tubuh kemanusiaan kita.” Aku mengenangmu hingga air mata penderitaanmu kering.

______
[1] Susan J. Brison, Aftermath: Violence and the Remaking of a Self (New Jersey: Princeton University Press, 2002).

[2] Pembacaan kontemporer atas teks Matius 25, 31 – 46.

[3] Johann Baptist Metz, The Emerging Church (New York: Crossroad, 1981), 1 – 33. 67 – 81.

Posted 09 May 2008 † Peaceful Indonesia § Bahasa Indonesia ‡ Comments (4) °

Ten Years after May 1998 Tragedy

Ten years after May 1998 tragedy

The Jakarta Post
Thursday, May 8, 2008
Opinion
Jennie S. Bev, San Francisco

This May we are commemorating the 10th anniversary of the May 1998 tragedy, which is better known as the May 1998 riots. This historic incident is an important life-changing milestone in many people’s lives, whoever they are.

I lost my innocence in May 1998, politically and spiritually. In a few fast-paced heart-racing days, I realized many unthinkable and unimaginable things, including what human beings are capable of doing to fellow humans, which could have happened to a person like me: the targeted rape of Chinese women, the burning and looting of properties belonging to Chinese owners and the denial of such incidents by those in power.

On top of that, the on-going politics of amnesia by the state and the minuscule amount, if any at all, of structured and unstructured compassionate-based efforts experienced by those whose souls, sanity, dignity and tangible and intangible properties were dissolved unwillingly simply because they were born the “wrong” ethnicity.

There are several things we all need to take to heart and reflect upon, in light of better understanding of how things worked and may continue to work in Indonesia, if we don’t do anything about it.

While it might not make us comfortable at all to recall any atrocity that happened 10 years ago, it is very important that we consciously acknowledge the deafening silence, which might stem from psychological trauma, survival guilt or downright ignorance.

By acknowledging this phenomenon, I have a sincere hope that we will be called to at least take one minute of our time to remember those women who were sexually abused and raped, 1,338 killed, millions of dollars of property damage and indescribable psychological trauma to all who experienced it first-hand. Because, after all, today’s relative freedom that we are enjoying has been built upon the drops of their blood and the tears of their loved ones.

Silence of the common people. The notion of “compassion” itself is not very popular in Indonesia. I found difficulty in finding the most appropriate translation, other than bela rasa and belas asih for “compassion”. The word “compassion” itself derives from the Latin words “pati” and “cum”, which means “to suffer with”, as described by Henri Nouwen as entering into places of pain, to share in brokenness, fear, confusion and anguish.

And it takes a strong will and courage to experience, not merely show, compassion. Thus, while it is understandable for the majority of those who reside in Indonesia to prefer to remain silent about such atrocities, it will prove to be meaningful if we all do something, no matter how minuscule, to ensure that the future will be free from such occurrences.

Silence of the intellectuals. Particularly in Indonesia, the so-called “intellectuals” have a very strong presence and whatever they say is likely to be listened to seriously. However, only a few scholars are willing to bring up the issues of May 1998 in academic forums. Unfortunately, due to the so-called “skeptical empiricism”, sincere efforts to discuss such issues often result in unfavorable results. Perhaps, we should make an exception this time: be an intelligent optimist.

I find this phenomenon to be mind-boggling, especially since academic forums are designed to not include emotions, be impartial and balanced, and to use strong theoretical frameworks. The key point here is to remind ourselves and to hopefully make some kind of statement opposing further human rights abuses.

Silence of government. This has been expected, but can no longer be tolerated. While activists are working hard to bring perpetrators of the May 1998 tragedy to justice, the government should be more proactive in its investigation activities. We all appreciate the government’s efforts to fund Rumah Kenangan, which is a museum for the tragedy, but we need more than preserving memories.

We owe our sisters and brothers justice, so their souls can rest in peace and their loved ones can stop crying and start living to the fullest.

This article was previously published by The Jakarta Post.

The writer is a columnist. She supports a petition for a new Indonesia at PeacefulIndonesia.com.

Posted 08 May 2008 † Peaceful Indonesia § English ‡ Comments (0) ° Tagged: , , , , ,

Seminar dan Renungan 10 Tahun Tragedi Kemanusiaan Mei 1998 di SF Bay Area

10 Years Humanity Tragedy of May 1998

Informasi singkat Seminar dan Renungan dalam memperingati 10 Tahun Tragedi Kemanusiaan Mei 1998 di San Francisco Bay Area

Tema Seminar
Menuju Indonesia Baru Tanpa Kekerasan dan Diskriminasi
(dalam rangka memperingati 10 Tahun Tragedi Kemanusiaan Mei 1998)

Pembicara

Drs. Eddie Lembong
Drs. Eddie Lembong (Ketua Yayasan Nation Building/NABIL, Indonesia)
[Bio oleh Pusat Data Tempo dan sumber lain.]

Dr. Muhamad Ali
Dr. Muhamad Ali (Religious Studies Department, University of California Riverside)
[Bio]

Mutiara Andalas, SJ
Mutiara Andalas, SJ (Penulis buku “Kesucian Politik: Agama dan Politik di Tengah Krisis Kemanusiaan”)
[Bio]

Moderator dan Partisipan Aktif

Dr. Beni Bevly [Bio]
Dr. Jennie S. Bev [Bio]

Waktu dan Tempat
5:15 PM
Minggu, 11 Mei 2008
550 W Estudillo Ave
San Leandro, CA 94577
(St. Leander Church’s Auditorium)

Prediksi Jumlah Peserta
120 orang

Penyelenggara/Turut Mengundang
Overseas Think Tank for Indonesia (OTTI), Dr. Beni Bevly, MBA
Indonesia Media, Arnold Lukito dan Dr. Irawan
Indonesian Chinese American Network (ICANet), Peter Phwan
Chinese Community of San Leandro (CCSL), Hendy Wijaya
Bolaang Mongondow - Sangihe Talaud - Minahasa (BOSAMI), Tony Lolong
Jakarta Butuh Revolusi Budaya (JBRB), Tasa Nugraza Barley, MBA

Rencana Jadwal Kegiatan
Seminar dan Renungan yang direncanakan akan memakan waktu keseluruhan 1 jam 30 menit (5:15-6:45 pm) disusun dalam jadwal sebagai berikut:

1. Ramah-Tamah, Pameran Foto, dan Pemutaran Film (10 Menit)
Selama ramah-tamah, peserta dipersilahkan menikmati hidangan dari panitia sambil melihat pameran foto dan pemutaran film singkat tentang Tragedi kemanusian Mei 1998.

Pameran foto ditampilkan dalam dua versi, pertama, foto-foto yang ditempel di dinding. Kedua, foto yang ditampilkan dalam sebuah album raksasa, tidak di dinding.

Pemutaran film dilakukan pada saat peserta sedang beramah tamah.

2. Ceramah (50 menit)
Total ceramah dari maksimum 4 presenter adalah 50 menit. Kemungkinan waktu akan lebih banyak dialokasikan pada Bapak Eddie Lembong yang datang jauh-jauh dari Indonesia.

3. Tanya-Jawab (25 menit)
Tanya-jawab dilakukan selama 25. Metodenya adalah mengumpulkan 5 pertanyaan dan dijawab, begitu selanjutnya hingga 25 menit selesai.

4. Renungan (5 menit)
Renungan merupakan optional. Jika waktu mengijinkan, renungan akan dilakukan antara lain dengan cara membaca petisi “Menuju Indonesia Baru Tanpa Kekerasan dan Diskriminasi” (http://www.peacefulindonesia.com/petition/). Pembacaan ini dilakukan secara beramai-ramai untuk mewakili semua komunitas Indonesia yang ada di Bay Area. Masing-masing pembaca akan membacakan paragraf yang telah di-assign.

Untuk keterangan lebih lanjut, silakan menghubungi
Mutiara Andalas, SJ, mutiaraandalas(at)yahoo(dot)com
Beni Bevly, benibevly(at)yahoo(dot)com

OverseasThinkTankforIndonesia.com dan Peacefulindonesia.com

Posted 02 May 2008 † Peaceful Indonesia § Bahasa Indonesia ‡ Comments (1) ° Tagged: , , , , , ,

Compassionate Democracy: Myth or Reality?

An Empty Chair for Compassion

Compassionate democracy: Myth or reality?

Previously published by The Jakarta Post

Opinion, Saturday, April 26, 2008

Jennie S. Bev, San Francisco

Democracy in its simplest definition refers to rule by the majority, in which their voice determines decisions. In other words, this definition implies that minorities have very little, or even no voice at all.

While there are instances of “voiceless” minorities, interestingly, this may not appear to be so in certain circumstances. In today’s Indonesia, those belonging to fundamentalist groups - both theologically and politically, are rather small in number but have been loud and influential on the mainstream. This is both mind-boggling and hard to comprehend.

Does democracy truly mean the majority dominates the minorities leaving the latter with very little breathing room? If it does, is “compassionate democracy” simply a myth or even a legend? How should minorities react? Even more importantly, how should those who belong to the majority behave toward minorities? With those exceptional fundamentalist minorities’ strong voices affecting the majority, how should we interpret Indonesian society and its respect and acceptance of differences?

Ideally, democracy should be exercised carefully, because, without guidelines, it can easily be fertile ground for the distorted practice of democracy. After all, it is based on a very simple premise: the majority wins and the minorities must follow whatever is decided.

For politicians, this drawback is an advantage that can be used over and over, and which could eventually culminate in the politics of amnesia, a terminology coined by Terry Eagleton. And without careful democratic practice, compassion toward any group, and more importantly any minority, may not be exercised at all.

It would be saddening if “compassionate democracy” were merely an oxymoron, a terminology in contradiction, even though it would attest to Aristotle’s notion that democracy is probably the rule of the mediocre majority. Take the May 1998 tragedy, for example, when orchestrated mayhem by puppeteers whose faces are yet to be unveiled resulted in massive casualties. Many of the victims and survivors belonged to the majority. There was no doubt about that.

However, this orchestrated incident targeted groups of minorities, particularly those of Chinese ethnicity, by using symbols of the majority. The fact that such a minority group was targeted mercilessly did not appear to be of significant regret. An in-depth investigation and effort to bring the perpetrators to justice is still far from being successfully accomplished, because after all, in many people’s simple minds, the minority should submit to the majority. Isn’t that what “democracy” is about? Let’s think.

That democracy is “the rule of the mediocre majority” has been used as a weapon by those who believe that it is truly so. Thus, ideologically, it is a fallacy. Is it really so? For instance, this misconception has been used by fundamentalists of every kind to substantiate that their ideology is the best, as it would terminate such a mediocre system of government. Hizbut Tahrir has been advocating worldwide a caliphate by recruiting people in power and those who might rise to power. It is interesting to note that their number is very small in quantity, yet they are so loud.

The “upside down” rationale that has been used by some people for continuous politics of amnesia against those who belong to certain minority groups, such as those of Chinese ethnicity, is both cruel and inhumane. Chinese descendants have been stereotyped as rich and corrupt, thus any individual who belongs to this group does not deserve any compassion. After all, they are a minority, thus they must submit to the majority’s wishes.

It is also commonly heard that individuals of such resourcefulness do not need any consideration and when some of them behave unethically, fingers tend to point to the whole group and the whole ethnicity, not only the individual in question. And whenever there has been a catastrophic incident, either natural or man-made, those who belong to minority groups tend to be belittled with the argument, “We the majority also suffer, why not cater to our needs instead?”

In other words, compassion toward individuals of minority groups does not come unconditionally. Just like a raped woman who wore a miniskirt or a liver cirrhosis patient who “deserves” to be in such pain because of chosen lifestyle.

Being a member of a minority group comes with such double, triple or even quadruple standards. It is too high a standard for one to reach, even if the person is exemplary in many areas.

I find such a harsh reality for being a member of a minority group heartbreaking. Democracy in Indonesia has been tarnished by the so-called “equality dogma.”

Unfortunately, instead of the minority groups who insist upon equality of treatment, the majority oftentimes uses the “majority rules” doctrine far too often, leaving very small space for minorities to exist, or even to breathe, without having to bend.

Sure, a diverse society like Indonesia is hard to manage, but its size is, contrary to popular belief, very manageable. It is only slightly less than three times the size of Texas. And if most people think that the politicians have been having a lot of fun without showing any political will to make meaningful changes in protecting the safety and security of those who belong to minority groups, then it is time for all of us to shake the tree to its roots and demand compassionate democracy.

The writer is a columnist based in Northern California. She supports signing a petition for a new peaceful Indonesia at PeacefulIndonesia.com.

Posted 29 April 2008 † Peaceful Indonesia § English ‡ Comments (2) ° Tagged: ,

Banality and Compassion

Tear on a lotus leaf

This article is dedicated to all victims and survivors of crimes against humanity whoever and wherever they are in the world. We are born as human beings with good balance of mind and heart elements, but for some reasons we have grown apart from our compassionate heart. It’s time to return and ponder upon what we have done to make the world a more compassionate place to live.

Artikel ini didedikasikan bagi semua korban dan survivors kriminalitas atas kemanusiaan siapa pun dan di mana pun mereka berada di seluruh dunia. Kita semua dilahirkan sebagai makhluk berbudi dengan unsur-unsur intelek dan afektif yang seimbang. Namun, karena realitas kehidupan, kita sudah mulai melupakan hati yang berbudi dan berakhlak tinggi. Sudah waktunya untuk kembali ke hati yang murni dan mengambil kembali dunia yang sudah semakin jauh dari perikemanusiaan ini. Sekarang, saat ini juga.

Note: Show our solidarity to victims and survivors of May 1998 Tragedy in Indonesia by signing the petition at PeacefulIndonesia.com.

Banality and Compassion
by Jennie S. Bev, San Francisco
Also published on AsiaBlogging.com

Modern lifestyle is known to be quite monotonous and routine. Many people work, live, and even breathe on cruise-control auto-pilot mode. Those who follow the rules are oftentimes stamped as “good gatekeepers” and those who despise and challenge the rules are known as “rebels” and “dissidents.” Just like a driving recommendation by California State’s Department of Motor Vehicle (DMV), in which a driver must follow the current freeway traffic speed to avoid accidents regardless of the official speed limit, living has been more or less quite like that.

Living a drone-like existence might not be inevitable, but human beings are, by nature, restless creatures, who would need to find a balance between mind and heart, between righteousness and wickedness, between banality and pertinence, and between savagery and compassion. When it is time to choose, oftentimes theology comes into play. Without a balanced perspective between intellect and affection in understanding theology, which is oftentimes regarded as the “divine voices”, many people have been victimized by dogmatic elements, leaving helplessness and restlessness to widespread even deeper.

The phrase “banality of evil” was coined by Hannah Arendt in 1963 to describe the notion of ordinary people who have consciously or subconsciously accepted the premises of their state and participated actively without questioning the overlaying principles. A corrupt and self-righteous world that we live in today is a clear example of how the majority of human beings have accepted this concept without much reservation, or at least, without much contemplation on the true purposes of life.

And it is saddening that in this 21st century, in which humankind has proven the heresy by Galileo that the earth is not the center of the universe to be true, to hear from those who are fluent and call themselves “experts” in theology approving the killings of and hating our neighbors as if they were the only ones who are entitled to the world. Good thing is, we do not need to simply be silent and accept banality as the norm to follow without any reservation. After all, human beings are both intellect and affective beings. We think and feel at the same time and we have strong empathy towards others, whoever they are.

Karen Armstrong, a prolific author in religion once wrote in The Spiral Staircase (pg. 293),

“The one and only test of a valid religious idea, doctrinal statement, spiritual experience, or devotional practice was that it must lead directly to practical compassion. If your understanding of the divine made you kinder, more empathetic, and impelled you to express this sympathy in concrete acts of loving-kindness, this was good theology. But if your notion of God made you unkind, belligerent, cruel, or self-righteous, or if it led you to kill in God’s name, it was bad theology”.

And faith, whatever ours is, was designed to unfold our childlike innocent, positive, and upbeat qualities, regardless of our age and experiences. Good theology would assist in our journey to find our inner child. A child who is accepting to goodness and believes in the goodness of others and him or herself. After all, we were designed to operate on old-fashioned manual mode: by thinking, reflecting, and contemplating, not on cruise-control automated mode.

Whether you believe in Judgment Day, Reincarnation, or Nirvana, think before saying or doing anything. Those Neuro Linguistic Programmers (NLP) might call it re-wiring our mind through thoughts. Whatever you believe, do not disappoint yourself now or later. “You only live once, if you do it right, once is enough,” said the late silver screen actress, playwright, and screenwriter siren Mae West.

Today’s clashes of things, a terminology coined by the famous and, at the same time, notorious Samuel Huntington, might not need to occur in the first place provided that we were aware of the choices we could have made as the most intelligent creature on planet earth. And it is still not too late to criticize ourselves and to make amends when it is still possible. The clashes can and will be stopped because there are no other alternatives if we are to prevail as human race without being self-destructive.

It might be hard to criticize ourselves without criticizing others, but it can be done with awareness and peaceful opened heart and mind. Any preconceived notion of anything should not be used against our future, but should be consciously constructed to channel our inner wisdom. It certainly does not require a degree in theology to practice good theology. A simple common sense would do just fine.

At last, do not preach, just do good things. Be good ambassadors of our faiths and communities. Be aware and be mindful of consequences. And whenever you are in doubt, do not choose banality. Choose compassion.

Note: Show our solidarity to victims and survivors of May 1998 Tragedy in Indonesia by signing the petition at PeacefulIndonesia.com.

Posted 07 April 2008 † Peaceful Indonesia § English ‡ Comments (3) ° Tagged: , , , , ,

Air Mata Kami Belum Kering oleh Mutiara Andalas

Prayer for Victims

Air Mata Kami Belum Kering
Oleh Mutiara Andalas, S.J.

“Ya Allah, anakku ke mana, anakku ke mana, saya ke mana, ke mana perginya anakku? Ia anak laki-lakiku satu-satunya. Ya Allah, anakku ditemukan udah seperti kayak ayam panggang. Anakku, Mis, pulang sudah menjadi mayat. Aku minta pemerintah mengungkap provokator Mei 1998. Ia masih tinggal bersama keluarga kami seandainya para provokator tidak membakar Jogja Plaza,” demikian penuturan Bu Kus, salah seorang keluarga korban tragedi Mei 1998.

Merengkuh Kemanusiaan

Kebenaran mengenai tragedi kemanusiaan Mei 1998 masih tertutup gumpalan awan hitam kebohongan. Menjelang peringatan 10 tahun tragedi kemanusiaan Mei 1998, sebagian masyarakat menanyakan kebenaran fakta tragedi ini, pelaku kejahatan terhadap kemanusiaan, dan akses masyarakat terhadap informasi sekitar korban. Negara memahami tragedi Mei sebagai kerusuhan politik, mendakwa mayoritas korban yang meninggal dini di pusat-pusat ekonomi sebagai penjarah, dan mengungkapkan kesulitan untuk menemukan fakta kekerasan seksual massal terhadap perempuan etnis Tionghoa. Akademisi politik juga menawarkan beragam skenario untuk memahami tragedi kemanusiaan ini secara komprehensif. Paguyuban korban dan keluarga korban Mei 1998 merupakan suara lain (oppositional voice) yang sering terlupakan, bahkan dibungkam secara paksa.

Tragedi kemanusiaan Mei 1998 melucuti kemanusiaan dan bahasa korban. Embrio paguyuban korban dan keluarga korban adalah merengkuh kembali kemanusiaan mereka yang dirampas paksa, dan kemudian menuntut para pelaku penjahat terhadap kemanusiaan mereka. Perengkuhan kembali kemanusiaan seringkali berlangsung dalam jeda waktu yang relatif lama pasca-tragedi karena trauma itu disintegratif terhadap kemanusiaan korban. Keheningan dan air mata menjadi bahasa utama paguyuban korban dan keluarga korban pasca-tragedi. Paguyuban korban dan keluarga korban seringkali menuliskan kisah mereka dengan abjad air mata. Suara lirih mereka hanya akan sampai kepada telinga kita jika kita solider dengan mereka.

Wajah Baru Dosa

Gustavo Gutierrez, salah seorang penggiat teologi pembebasan, mengundang publik untuk mengindahkan suara lirih korban. Suara korban memiliki kuasa mewartakan kabar gembira kehidupan (the evangelizing power of the poor). Air mata korban hendaknya mempengaruhi politik negara dan agama demi peradaban yang lebih manusiawi. Kita sering mengabaikan fakta bahwa mayoritas korban tragedi Mei adalah kaum miskin dan beriman. Paguyuban korban dan keluarga korban Gereja untuk melukis ulang citra dirinya sebagai Gereja para korban (Church of the victim). Mereka juga mengundang komunitas-komunitas beriman lain untuk mengeluarkan diskursus dosa dari belenggu spiritualisme. Kejahatan terhadap kemanusiaan merupakan wajah baru dosa dalam masyarakat kontemporer.

Paguyuban korban dan keluarga korban prihatin karena negara justru semakin mengabaikan kasus mereka. Negara menempatkan korban sebagai catatan kaki sejarah Indonesia menjelang era reformasi. Ia bahkan menjegal usaha paguyuban korban dan keluarga korban untuk meraih keadilan di ruang hukum terhadap kasus tragedi ini. Korban meninggal di pusat-pusat penjarah dibaptis dengan stigma penjarah. Korban perkosaan massal justru didakwa menyebarkan kebohongan kepada publik dengan kisah fiktifnya. Negara secara sistematis hendak menghapus kenangan masyarakat Indonesia terhadap korban tragedi Mei. Tragedi kemanusiaan Mei mengalami pendangkalan karena negara secara sistematis menutup ruang suara korban. ‘Kerusuhan’, ‘penjarah’, ‘definisi perkosaan’, dan ‘Cina’ merupakan istilah-istilah politik ciptaan negara yang menggagahi kemanusiaan korban dan memojokkan mereka di hadapan publik.

“Bantuan atau ganti rugi ekonomi tak menebus kematian mereka. Saya tak pernah menjual kehidupan anak-anak saya….Saya berharap penuntasan kejahatan terhadap kemanusiaan. Saat ini saya sungguh khawatir akan penyelesaiannya…Islah tak mungkin tercipta tanpa keadilan. Kami menderita terus-menerus. Kami menjadi korban terus-menerus. Bapak Wiranto harus bertanggung jawab atas peristiwa Mei 1998,” tutur Pak Mamang capai.

Penggelapan kisah korban telah menciptakan keraguan, bahkan akhirnya ketidakpercayaan masyarakat terhadap kebenaran tragedi Mei 1998 yang dikisahkan paguyuban. Solidaritas masyarakat, termasuk komunitas beriman, tinggal sekerdip lilin. Masyarakat semakin kebal terhadap air mata korban. Kita memandang tragedi kemanusiaan ini sebagai persoalan paguyuban korban dan keluarga korban. Kita melepaskan solidaritas kita dengan korban dan tuntutan kepada negara karena merasa bahwa tragedi ini hanya merusak kemanusiaan korban. Kita gagal melihat bahwa tragedi kemanusiaan ini mencederai kemanusiaan Indonesia.

Paguyuban keluarga korban mengalami diri mereka semakin berjalan sendirian dalam memperjuangkan kemanusiaan korban demi humanisasi Indonesia. Perjuangan untuk meraih keadilan memang harus tumbuh dari paguyuban, namun membutuhkan solidaritas dari komunitas non-korban. Jalan terjal menuju keadilan korban menyurutkan langkah sebagian anggota paguyuban dan pendampingnya untuk meneruskan perjuangan. Kita harus berpaling kembali kepada paguyuban korban dan keluarga korban karena mereka merupakan kenangan terakhir kita terhadap tragedi kemanusiaan ini.

Indonesia Baru

Peringatan 10 tahun tragedi Mei 1998 merupakan undangan kepada kita semua untuk menciptakan Indonesia baru tanpa kekerasan dan diskriminasi. Kita menolak setiap bentuk perendahan kemanusiaan berdasarkan suku, agama, ras, dan antar budaya yang dilakukan atau didukung negara. Aparat negara bertanggung jawab mengusut tuntas tragedi ini dan mengadili para pelaku kejahatan terhadap kemanusiaannya. Impunitas terhadap pelaku kejahatan terhadap kemanusiaan dan pelupaan sosial terhadap tragedi mengubur identitas korban pada nisan anonimitas. Kekerasan terhadap terhadap korban di masa lalu mencederai kemanusiaan kita di masa kini da masa mendatang. Keberadaban kita sebagai bangsa Indonesia akan ditera dari keberpalingan kita terhadap korban. Air mata korban dan keluarga korban belum kering karena kita belum solider, bahkan mulai melupakan mereka.[]

Mutiara Andalas, SJ adalah Rohaniwan Katolik yang menulis Politik Anamnesis: Teologi Politik Kemanusiaan di Negara Kriminal (Jakarta: BPK Gunung Mulia, 2008), dan terlibat dalam merumuskan petisi “Menuju Indonesia Baru tanpa Kekerasan dan Diskriminasi” dalam rangka peringatan 10 Tahun Tragedi Mei 1998. Ia kini tengah menyelesaikan disertasi doktoral Teologi di Berkeley, California.

Tunjukkanlah solidaritas kita semua terhadap para korban Tragedi Kemanusiaan Mei 1998 dengan menandatangani Petisi di PeacefulIndonesia.com. Ciptakan Indonesia baru yang damai tanpa kekerasan dan diskriminasi. (Setelah memasukkan petisi, jangan lupa mengkonfirmasikannya via e-mail. Terima kasih.)

Posted 04 April 2008 † Peaceful Indonesia § Bahasa Indonesia ‡ Comments (7) ° Tagged: , , , , , , , , ,

Worldwide Vigil for Humanity, the 10th Commemoration of May 1998 Tragedy of Humanity in Indonesia

10 Years Humanity Tragedy of May 1998

Background

“Around 11:30am, I saw several people of a large crowd hijacked a car and forced the passengers to come out of the car. They pulled two women out of the car and stripped them naked. They gang raped them. Those two girls tried to fight while shouting with fear, but failed,” said an eyewitness in Muara Angke, Jakarta on May 14, 1998.

Almost 100 Indonesian females of Chinese ethnicity suffered from sexual abuse and 1,339 Indonesians died during the tragedy of humanity May 13-15, 1998. Many deaths occurred in malls set on fire by the mobilized crowd. Shooting of four Trisakti University students occurred prior. The afternoon cloud of Jakarta went dark and the midnight sky went bright flaming red due to fires set ablazed. There were 5,723 properties, 1,948 private vehicles, and 516 public transportations costing inconceivable amount of casualties had resulted. Similar incidents also occurred in other cities simultaneously, such as Surabaya, Palembang, Solo, and Lampung (Jusuf, Timbul, Gultom & Frishka, 2007).

After ten years of May 1998 tragedy, we can still listen to cries from victims’ families, “My heart is hurt. My life doesn’t mean anything, void. Until the end of time, I won’t forget how such inhumane incident that has cost my son’s life. He was accused as a rioter, but he was actually a victim. Where can I ask for justice? Why did it happen?”

Such violence and discrimination incidents like May 1998 Tragedy of Humanity had occurred in Indonesia for more than 300 years. In 1740, Verenigde Oost-Indische Compagnie (VOC) under General Governor Adriaan Valckenier has massacred 10,000 people of Chinese ethnicity in Batavia (read: Batavia was the former name of Jakarta) (Setiono, 2003).

On October 31, 1918, as the result of divide at impera imperialism political strategy by the Dutch, properties belong to people of Chinese ethnicity in Kudus were mobbed and set on fire by thousands of mobilized crowds from Mayong, Jepara, Pati, Demak, and vicinity. Hundreds of people of Chinese ethnicity were injured and 16 died.

When the Dutch lost in World War II, they destructed, looted, and destroyed a massive number of houses, shops, and hundreds of factories belong to people of Chinese ethnicity in Indonesia. Many people used the Dutch’s derogatory behaviors as examples at that moment and at a later date.

The Japanese colonized Indonesia after the Dutch’s failure. They also performed violence and discrimination. They created strong divide between Indonesian natives and the minorities. One of the massacres occurred in October 1943 was known as “Pontianak Affair,” in which 1,500 people were killed, of which 854 were of Chinese ethnicity (Purdey, 2006).

With the Japanese retreated from Indonesia, the Dutch returned as NICA soldiers (Nederlandsch Indie Civil Administration). They succeeded in their divide-and-conquer efforts. In May 1946, there were 635 Chinese people killed and some of them burnt alive, including 136 women and children in Tangerang, which is located a few kilometers west of Jakarta, and vicinity. One thousand two hundred and sixty eight houses were burned and 236 were destructed (Setiono, 2006a).

Following those incidents were more massacres, lootings, and burnings of properties, shops, factories, and vehicles in Bagan Siapi-Api, Kuningan, Majalengka, Indramayu, Pekalongan, Tegal, Purwokerto, Purbalingga, Bobotsari, Gombong, Lumajang, Jember, Malang, Lawang, Singosari, and other regions.

After Indonesia’s independence, many more violent and discrimination-based incidents kept occurring. On May 10, 1963, anarchic incidents occurred again. Started with a motorcycle bumping into a college student, provoked crowd immediately looted, destructed, and burned properties and automobiles in Bandung, which later spread to neighboring regions, such as Tasikmalaya, Garut, Cianjur, and Sukabumi.

Military operation against those who were accused, of which many of them were wrongfully, of being involved in G30S (30 September Movement) was started in 1965. Such operation had resulted in deaths millions of men and women of all ages, minorities and majorities, Muslim and non-Muslim. Millions of deaths without any fair trial. In 1967, with objective of eradicating Serawak People Guerilla Troop (Pasukan Gerilyawan Rakyat Serawak PGRS), the crowd was mobilized again to massacre the villagers of West Kalimantan, of which many of them were of Chinese ethnicity. Tens of thousands of people sought refuge in Singkawang and Pontianak.

On January 15, 1974, a protest occurred that later was known as Malari Incident started a series of lootings, burnings, and attacks toward shops and shop owners who were of Chinese ethnicity in Pasar Senen and Blok M areas, Jakarta.

We can also recall how we have noted the numerous victims of violence, who were our brothers and sisters, in the Mysterious Shootings in Tanjung Priok 1984, Talangsari 1989, and Activist Kidnappings 1997-1998.

Prior to the retrieval of Indonesian National Military (Tentara Nasional Indonesia or TNI) in Timor Leste by the end of 1999, mass killings, burnings, destructions, and lootings occurred. During the conflict period and TNI colonization, 125,000 Timor Leste residents were killed (Vickers, 2007).

More incidents of violence and discrimination in large or small scales, both locally and nationally, based on ethnicity and religion, political and non-political, as those previous occurrences have the potential to happen again in the future if we allow those believers in violence and discrimination to perform the gross violence against humanity.

Such incidents of violence and discrimination were orchestrated as vehicles in the tug-of-war of power among those who are power hungry. For such political goal, they utilized divide-and-conquer strategy by exploiting ethnicity, religion, race, and cultural sentiments. As a strong supporter of new Indonesia without violence, we must end such actions of gross violations against humanity.

Our ancestors have lived their lives marked with incidents of violence and discrimination, while long prior to that they had lived in harmony with people of other races and had chosen to live in Nusantara, the land prior to Indonesia’s independence. All of us long to live together in harmony and peacefully for the unity of our people.

Almost a thousand of years ago, people of Chinese ethnicity have taught many indigenous people in the pre-independence Indonesia to make bricks and roof tiles for their houses. Living together in harmony side-by-side had also allowed the transfer of all kinds of knowledge, such as how to use needle, make clothings, and plant food crops to occur seamlessly (Adam, 2002).

In togetherness, we also fostered collaborations with external sources, such as with China, to build war ships and assemble gunpowder technology. Because of such collaborations, Indonesian ancestors were able to unite pre-independence Indonesia under the ruling of Majapahit Kingdom.

With collaborations with Cheng Ho Admiral and some of Wali Songo, who were Islamic leaders of China origin, Islam set foot in pre-independence Indonesia. By the same token, Wali Songo, among which include Sunan Bonang (Bong Ang), Sunan Kalijaga (Gan Si Cang), Sunan Ampel (Bong Swi Hoo), and Sunan Jati (Toh A Bo), established the first Islamic kingdom in Demak. The first sultan Raden Patah was also known as Jin Bun or Cek Ko Po (Qurtuby, 2003).

Harmonious collaborations between “indigenous” Indonesians and people of Chinese ethnicity have resulted in winning the independence war against the Dutch, which was evident in the Java War (1825-1830). In that war, Tan Djin Sing actively helped Prince of Diponegoro by contributing in the forms of expenses, horses, and training the members of the troop with martial arts (Setiono, 2006b).

Those who had gone before us had set an example of harmonious living in light of unifying modern Indonesia under the slogan “One Nation, One People, and One Language” on October 28, 1928. Sin Po newspaper was the first publication that published Indonesia Raya national anthem and helped with propaganda for using “Indonesia” as a term that substituted “Hindia Belanda,” which was the official name during Dutch colonization. Kwee Thiam Hong (Daud Budiman), Ong Khai Siang, Jong Liaw Thoan Hok, Thio Jin Kwee, and Muhammad Chai were involved in Sumpah Pemud, which was a national plead for unity (Wijayakusuma, 1999).

Liem Koen Hian, Oei Tjong Hauw, Oei Tiang Tjoei, and Tan Eng Hoa were also actively involved in the drafting of Indonesia’s Fundamental Laws (Undang-Undang Dasar RI) in 1945 (Suryadinata, 2005).

The long struggle of the Republic of Indonesia to this very day has been the result of harmonious collaborations of those who call themselves “indigenous” Indonesians and people of Chinese ethnicity. Therefore, whoever lives in Indonesia or become Indonesian citizen regardless of their ethnicities and origins have the fundamental rights to receive humane treatments, without violence and discrimination whatsoever.

In the 10th anniversary of May 1998 tragedy of humanity, we urge the government of the Republic of Indonesia to thoroughly investigate the series of atrocities in May 1998 that occurred throughout Indonesia, and to bring the perpetrators to justice without any exception or reservation.

We urge the government of the Republic of Indonesia to lawfully bring to justice any individual(s) and/or group(s) that have been exploiting the issues of ethnicity, religion, race, and culture toward victims of violence and discrimination.

We invite all citizens of Indonesia and citizens of the world to take part and show solidarity in light of establishing a new Indonesia without any violence and discrimination.

Name of Activity

We call this activity of commemorating the 10th year of May 1998 Tragedy of Humanity as “Worldwide Vigil for Humanity.”

Objectives

This Worldwide Vigil for Humanity has three objectives:

Fisrst, to urge the government of the Republic of Indonesia to fully investigate the May 1998 Tragedy of Humanity and to bring the perpetrators to justice without any exception or reservation.

Second, to urge the government of the Republic of Indonesia to enforce the laws and bring to justice individual(s) and/or group(s) that exploit ethnicity, religion, race, and culture toward victims of violence and discrimination.

Third, to invite all citizens of Indonesia and citizens of the world in establishing new Indonesia without violence and discrimination.

Executor and Originator

The people behind this activity or executors are those individuals and organizations that support the goals of this action and sign the petition “Toward New Indonesia without Violence and Discrimination” as set forth on PeacefulIndonesia.com (http://www.peacefulindonesia.com/petition/).

The originator of this activity is Overseas Think Tank for Indonesia (OTTI) (http://www.overseasthinktankforindonesia.com), an informal study group focusing on Indonesia issues from the perspective of activist-scholar of humanity based in California, the United States.

Scope, Timeframe, and Place of Activities

The scope, timeframe, and place of activities of Worldwide Vigil for Humanity comprise of signing the petition and becoming the doers or executors for the activity, disseminating information on activities, conducting the worldwide vigil of humanity followed by oration, conducting seminar or discussion, and delivering the petition.

First, we urge you to support and become a part of this human rights activism by joining the “Toward New Indonesia without Violence and Discrimination” petition, which can be done through Peaceful Indonesia Web Site by clicking “Sign the Petition” (http://www.peacefulindonesia.com/petition/) between March 24 to May 1, 2008.

Second, we urge you to install Worldwide Vigil of 10 Years for Humanity Tragedy in May 1998 banner on your blog or web site. You will be able to download the banners of your choices by clicking “Banners” (http://www.peacefulindonesia.com/banners/) on Peaceful Indonesia web site.

Third, we urge you to send in plans and execution of activities in commemorating 10 years of May 1998 Humanity Tragedy in forms of text/article, graphic and or video/film to Peaceful Indonesia web site with attention to peacefulindonesia[at]gmail.com.

Fourth, we urge you to conduct Worldwide Vigil for Humanity by enunciating the “Toward New Indonesia without Violence and Discrimination” petition (as attached) followed by oration between May 13-15, 2008 worldwide or at wherever you conduct your activity.

Fifth, we urge you to conduct seminar or discussion on “Toward New Indonesia without Violence and Discrimination” in May 1998.

Sixth, we will deliver the petition to the President of Republic of Indonesia and carbon copy it to all institutions, organizations and individuals related to May 1998 Humanity Tragedy in Indonesia and overseas by May 10, 2008.

We invite and urge you as concerned citizens of the world to act individually or within groups or organizations, which is symbolized by signing “Toward New Indonesia without Violence and Discrimination” petition.

Closing

We hope that all concerned citizens of Indonesia and citizens of the world, who are moved heartily and mindfully to urge the government of the Republic of Indonesia to thoroughly investigate and bring to justice the perpetrators of crimes against humanity, include May 1998 Humanity Tragedy and to re-create a new Indonesia without violence and discrimination.

We urge all concerned citizens of Indonesia and citizens of the world to visit PeacefulIndonesia.com (http://www.peacefulindonesia.com) and sign the petition page.

For further information, please contact Mutiara Andalas, SJ and Dr. Beni Bevly at peacefulindonesia[at]gmail.com.

Faithfully yours,

Mutiara Andalas, SJ dan Dr. Beni Bevly
Overseas Think Tank for Indonesia
Berkeley, Friday, March 14, 2008


References

Adam, A. W. (2002, 12 Februari). Cina Absen Dalam Pelajaran Sejarah. Koran Tempo.

Jusuf, E.I., Timbul, H., Gultom, O., & Frishka. (2007). Kerusuhan Mei 1998, Fakta, Data & Analisa. Jakarta, Indonesia: SNB, APHI dan TIFA.

Purdey, J. (2006). Anti-Chinese Violence in Indonesia, 1996-1999. Honolulu, HI: University of Hawai’i Press.

Qurtuby, S.A. (2003). Arus Cina-Islam-Jawa. Jakarta, Indonesia: Inspeal Ahimsakarya Press.

Setiono, G. (2003).Tionghoa dalam Pusaran Politik. Jakarta, Indonesia: ELKASA.

Setiono, G. (2006a, Mei). Peristiwa 13-15 Mai 1998 Puncak Kekerasan Anti Tionghoa di Indonesia. Makalah dalam rangka seminar di ICAA, Los Angeles, 13 Mei 2006 dan ICANet, San Francisco, 14 Mei 2006.

Setiono, G. (2006b, Mei). Tionghoa di Indonesia. Makalah dalam rangka seminar di Sebring Group di Toronto, Canada, 20 Mei 2006.

Suryadinata, L. (2005). Pemikiran Politik Etnis Tionghoa Indonesia 1900-2002. Jakarta, Indonesia: INTI-LP3ES.

Vickers, A. (2007). A History of Modern Indonesia. New York, NY: Cambrige University Press.

Wijayakusuma, H. (1999, Mei). Warga Tionghoa Juga Anak Bangsa. Tabloid Suar 168. minggu ketiga.

Attachment
Proposal of Worldwide Vigil
10th Year Commemoration of May 1998 Tragedy

“Toward New Indonesia without Violence and Discrimination” petition

“Around 11:30am, I saw several people of a large crowd hijacked a car and forced the passengers to come out of the car. They pulled two women out of the car and stripped them naked. They gang raped them. Those two girls tried to fight while shouting with fear, but failed,” said an eyewitness in Muara Angke, Jakarta on May 14, 1998.

“My heart is hurt. My life doesn’t mean anything, void. Until the end of time, I won’t forget how such inhumane incident that has cost my son’s life. He was accused as a rioter, but he was actually a victim. Where can I ask for justice? Why did it happen?” said a mother of a victim in May 1998 Humanity Tragedy.

Ninety two Indonesian females of Chinese ethnicity were sexually abused, 1,338 were killed, and unaccounted private and public properties were destroyed in May 1998 Tragedy that occurred in Jakarta, Surabaya, Palembang, Solo, and Lampung.

Incidents of violence and discrimination have occurred in Indonesia for more than 300 years. In 1740, more than 10,000 people of Chinese ethnicity were massacred and the females sexually abused by Verenigde Oost-Indische Compagnie (VOC) under the ruling of General Governor Adriaan Valckenier

On October 31, 1918, as the result of divide-and-conquer Dutch colonial political strategy, thousands of mobilized crowd from Mayong, Jepara, Pati, Demak, and others destructed shops and housings of those belong to people of Chinese ethnicity in Kudus. Hundreds of people were injured and 16 of them were killed.

The colonial political strategies involving mobilized crowd to perform orchestrated violence toward minority groups, who have been scapegoated as “threats,” have been adopted by post-independence regime(s). The politics of scapegoating a particular minority group, such as G30S, for instance, had caused the deaths of hundreds of thousands to millions of men and women, minorities and majorities, Muslims and non-Muslims.

Incidents of violence and discrimination in various scales have occurred due to ethnicity, religion, racial, and cultural issues. Eruptions of violence have the potential to re-emerge in the future if we allow perpetrators of gross violators of crimes against humanity to walk free from justice and if we refuse to empathize with the victims and survivors.

Those who had gone before us have pioneered a pluralistic Indonesia that comprises of various ethnicities, religions, races, and cultures. They have worked together hand-in-hand in defending themselves against all kinds of inhumane and derogatory treatments in the forms of colonization, violence, racial discrimination, and others. They have taken oath that we are all one nation, one people, and one language. Indonesia.

In this 10th year commemoration of May 1998 Tragedy, we urge the government of Republic of Indonesia to fully investigate May 1998 Tragedy and bring the perpetrators to justice.

We urge the government of Republic of Indonesia to prosecute to the fullest extend of the law any individual(s) or group(s) that exploit the issues of ethnicity, religion, race, and culture to the victims.

We urge all concerned citizens of Indonesia and concerned citizens of the world to show solidarity to Indonesian people and victims of crimes against humanity in light of creating a new Indonesia without violence and discrimination.[]

Posted 28 March 2008 † Peaceful Indonesia § English § Proposal ‡ Comments (2) ° Tagged: , , , , , , , ,

Proposal Renungan Kemanusiaan Sedunia Dalam Memperingati 10 tahun Tragedi Kemanusiaan Mei 1998

10 Tahun Tragedi Mei 1998

Latar Belakang

“Sekitar jam 11.30, saya melihat beberapa orang di antara massa mencegat sebuah mobil dan memaksa penumpang turun, kemudian menarik dua orang gadis keluar. Mereka mulai melucuti pakaian kedua gadis itu dan memperkosanya beramai-ramai. Kedua gadis itu coba melawan sambil menjerit ketakutan, namun sia-sia,” tutur seorang saksi mata di Muara Angke, Jakarta pada tanggal 14 Mei 1998.

Hampir seratus perempuan Indonesia etnis Tionghoa menderita kekerasan seksual dalam tragedi kemanusiaan 13-15 Mei 1998 dan 1.339 warga Indonesia menderita kematian dini di beberapa supermarket yang dibakar gerakan massa. Penembakan yang menyebabkan kematian dini empat mahasiswa Universitas Trisakti mendahului tragedi Mei. Langit siang Jakarta menjadi gelap dan langit malam menjadi merah membara oleh kobaran asap dan pembakaran terhadap lebih dari 5.723 bangunan, 1948 kendaraan dan 516 fasilitas umum dengan total kerugian material, moral dan jiwa yang tak terhargai. Kekerasan serupa juga berlangsung di beberapa kota lain, seperti Surabaya, Palembang, Solo dan Lampung (Jusuf, Timbul, Gultom & Frishka, 2007).

Sepuluh tahun pasca-tragedi Mei 1998, kita mendengar ratapan keluarga korban, “Hati saya masih sangat perih. Hidup saya tak berarti, hampa. Sampai kapan pun saya tidak akan dapat melupakan peristiwa biadab yang merengut nyawa anak saya dalam tragedi Mei 1998. Dia dituduh penjarah, padahal ia korban. Saya hendak mencari keadilan, tetapi kepada siapa? Mengapa ini harus terjadi?”

Kekerasan dan diskriminasi seperti Tragedi Kemanusiaan Mei 1998 telah berlangsung di pertiwi Indonesia lebih dari tiga ratus tahun. Pada tahun 1740, Verenigde Oost-Indische Compagnie (VOC) di bawah pimpinan Gubernur Jenderal Adriaan Valckenier membantai lebih dari 10.000 warga Nusantara di Batavia (Setiono, 2003).

Pada tanggal 31 Oktober 1918, sebagai akibat politik adu domba pemerintah kolonial Belanda, rumah-rumah dan toko-toko di kota Kudus dijarah dan dibakar habis oleh ribuan massa yang datang dari Mayong, Jepara, Pati, Demak dan daerah sekitarnya. Ratusan warga Nusantara menderita luka-luka dan enam belas meninggal dunia secara dini.

Ketika kalah perang dan menarik diri pada Perang Dunia II, tentara Belanda mendobrak, menjarah, dan menghancurkan banyak rumah, toko dan ratusan pabrik milik penduduk Indonesia. Sebagian rakyat Indonesia meniru perbuatan yang merendahkan kemanusiaan ini.

Jepang menggantikan Belanda sebagai penjajah Indonesia. Mereka juga menggelar kekerasan dan diskriminasi. Mereka memutus ikatan komunitas antara warga minoritas dan mayoritas Indonesia. Salah satu pembantaian terjadi pada akhir Oktober 1943, yang dikenal dengan “Pontianak Affair” dimana sebanyak 1.500 jiwa melayang, 854 di antaranya minoritas (Purdey, 2006).

Dengan mundurnya Jepang dari bumi Indonesia, Belanda ingin kembali lagi melalui tentara NICA (Nederlandsch Indie Civil Administration). Mereka berhasil mengadu domba rakyat Indonesia. Pada Mei 1946, sebanyak 635 orang, termasuk 136 perempuan dan anak-anak di daerah Tangerang dan sekitarnya menjadi korban pembunuhan. 1.268 rumah dibakar dan 236 juga mengalami kerusakan (Setiono, 2006a).

Kemudian berlangsung rangkaian pembantaian, penjarahan dan pembakaran atas rumah-rumah, tokoh-tokoh, pabrik-pabrik dan kendaraan-kendaraan di Bagan Siapi-Api, Kuningan, Majelengka, Indramayu, Pekalongan, tegal, Purwokerto, Purbalingga, Bobotsari, Gombong, Lumajang, Jember, Malang, Lawang, Singosari, dan sebagainya.

Kekerasan dan diskriminasi belum usai pasca-kemerdekaan. Pada 10 Mei 1963, tindakan anarkis kembali terjadi. Akibat senggolan motor terhadap seorang mahasiswa, massa yang mengalami provokasi melakukan aksi penjarahan, perusakan, dan pembakaran di Bandung, dan kemudian meluas ke kota-kota sekitarnya, seperti Tasikmalaya, Garut, Cianjur dan Sukabumi.

Operasi militer terhadap mereka yang didakwa terlibat dalam G30S (Gerakan 30 September) yang dimulai pada tahun 1965 mengakibatkan jatuhnya korban jiwa laki-laki dan perempuan, minoritas dan mayoritas, Muslim dan non-Muslim dalam jumlah jutaan. Pada tahun 1967, dengan alasan menumpas Pasukan Gerilyawan Rakyat Serawak (PGRS) — kembali lagi tebukti betapa rapuhnya persaudaran kita sebagai rakyat Indonesia — kita berhasil diprovokasi sehingga terjadi aksi pembantaian di desa-desa pedalaman Kalimantan Barat yang mengakibatkan puluhan ribu orang mengungsi ke Singkawang dan Pontianak.

Pada tanggal 15 Januari 1974 protes yang kemudian dikenal dengan peristiwa Malari meluas menjadi aksi penjarahan, pembakaran dan serangan terhadap pertokoan dan penghuninya di Glodok, pasar Senen dan Blok M, Jakarta.

Kita masih mencatat saudara-saudari kita yang menjadi korban kekerasan, seperti dalam peristiwa Penembakan Misterius, Tanjung Priok 1984, Talangsari 1989, dan Penculikan Aktivis 1997-1998.

Menjelang penarikan Tentara nasional Indonesia (TNI) di Timor Leste pada akhir tahun 1999, berlangsung pembunuhan, pembakaran, pengrusakan dan penjarahan massal. Selama konflik dan pendudukan TNI, sebanyak 125.000 warga Timor Leste diperkirakan meninggal secara dini (Vickers, 2007).

Kekerasan dan diskriminasi baik dalam skala besar dan kecil, lokal dan nasional, besifat ras dan agama, politik dan non-politik seperti di atas masih mungkin berlangsung di masa depan jika kita, bangsa Indonesia, membiarkan para pemeluk berhala kekerasan dan diskriminasi menjalankan aksinya.

Kekerasan dan diskriminasi berlangsung karena individu atau kelompok orang yang memperebutkan dan mempertahankan kekuasanaan mereka secara rakus. Untuk tujuan politik ini, mereka mengadu domba warga Indonesia dengan mengeksploitasi sentimen suku, agama, ras, dan antarbudaya. Sebagai pencinta Indonesia baru tanpa kekerasan, kita harus menghentikan tindakan yang melanggar kemanusiaan ini.

Selain warna kehidupan yang penuh dengan kekerasan dan diskriminasi, kita tahu bahwa nenek moyang kita pernah hidup dengan rukun dengan bangsa lain yang menetap dan menjadi penduduk Nusantara. Kita merindukan dan menyerukan untuk hidup bersama secara damai demi kesatuan bangsa.

Hampir ribuan tahun silam penduduk Nusantara membuahkan karya pembuatan batu bata dan genting guna membangun rumah. Kehidupan bersama yang damai juga menelurkan penggunaan jarum untuk membuat pakaian dan menghasilkan cocok tanam dan pengelolaan padi secara lebih efisien untuk kelangsungan hidup (Adam, 2002).

Kita juga menjalin kerja sama dengan para pendatang dari luar untuk membangun galangan kapal perang dan merakit teknologi mesiu dan meriam secara bersama. Karena itulah, nenek moyong kita berhasil mempersatukan Nusantara di bawah Kerajaan Majapahit.

Melalui kerja sama dengan Laksaman Cheng Ho dan para Wali Songo, Islam merasuki bumi Nusantara. Pada kesempatan itu pula, para wali, diantaranya Sunan Bonang (Bong Ang), Sunan Kalijaga (Gan Si Cang), Sunan Ampel ((Bong Swi Hoo) dan Sunan Jati (Toh A Bo), mendirikan kerajaan Islam pertama di Demak. Sultan pertama kerajaan Islam Demak, Raden Patah juga dikenal sebagai Jin Bun atau Cek Ko Po (Qurtuby, 2003).

Kerja sama yang harmonis untuk mengusir penjajah dari muka bumi Nusantara juga terlihat dalam Perang Jawa (1825-1830). Dalam perang ini, Tan Djin Sing secara aktif membantu Pangeran Diponegoro antara lain dengan memberikan sumbangan dana, kuda kesayangannya untuk Pangeran Diponegoro dan melatih para pemimpin pasukannya dengan ilmu bela diri (Setiono, 2006b).

Para pendahulu kita telah bekerja sama secara harmonis untuk menyatukan Indonesia modern di bawah Satu Nusa, Satu Bangsa dan Satu Bahasa Indonesia pada tanggal 28 Oktober 1928. Harian Sin Po untuk pertama kalinya menerbitkan lirik lagu Indonesia Raya dan mempropagandakan penggunaan nama “Indonesia” untuk menggantikan “Hindia Belanda”. Kwee Thiam Hong (Daud Budiman), Ong Khai Siang, Jong Liaw Thoan Hok, Thio Jin Kwee dan Muhammad Chai terlibat dalam Sumpah Pemuda (Wijayakusuma, 1999).

Liem Koen Hian, Oei Tjong Hauw, Oei Tiang Tjoei dan Tan Eng Hoa juga terlibat aktif dalam merumuskan Undang-Undang Dasar Negara RI pada tahun 1945 (Suryadinata, 2005).

Perjuangan panjang Republik Indonesia hingga saat ini adalah hasil kerja sama yang harmonis dari para pendahulu kita. Oleh karena itu, siapa saja yang tinggal di Indonesia atau menjadi warga negara Indonesia berhak menerima perlakuan yang berperikemanusiaan, tanpa kekerasan dan diskriminasi.

Pada peringatan 10 tahun tragedi kemanusiaan Mei 1998, kami mendorong pemerintah Republik Indonesia untuk mengusut tuntas tragedi kemanusiaan Mei 1998, dan mengadili para pelakunya.

Kami mendorong pemerintah Republik Indonesia untuk menindak secara hukum individu atau kelompok yang mengeksploitasi suku, agama, ras, dan antarbudaya untuk kekerasan dan diskriminasi terhadap target korbannya.

Kami mengundang semua warga Indonesia dan warga dunia yang peduli Indonesia untuk menciptakan Indonesia baru tanpa kekerasan dan diskriminasi

Nama Kegiatan

Kami menamakan kegiatan dalam rangka memperingati 10 tahun Tragedi Mei 1998 “Renungan Kemanusiaan Sedunia”.

Tujuan Kegiatan

Renungan Kemanusiaan Sedunia mempunyai tiga tujuan utama, yaitu:

Pertama, mendorong pemerintah Republik Indonesia untuk mengusut tuntas tragedi kemanusiaan Mei 1998, dan mengadili para pelakunya.

Kedua, mendorong pemerintah Republik Indonesia untuk menindak secara hukum individu atau kelompok yang mengeksploitasi suku, agama, ras, dan antarbudaya untuk kekerasan dan diskriminasi terhadap target korbannya.

Ketiga, mengundang semua warga Indonesia dan warga dunia yang peduli Indonesia untuk menciptakan Indonesia baru tanpa kekerasan dan diskriminasi.

Pelaksana dan Penggagas Kegiatan

Pelaksana kegiatan adalah semua pihak, baik individu maupun organisasi yang mendukung tujuan kegiatan ini dan mencatatkan diri dalam petisi “Menuju Indonesia Baru Tanpa Kekerasan dan Diskriminasi” seperti terlampir melalui website Peaceful Indonesia (http://www.peacefulindonesia.com/).

Penggagas kegiatan ini adalah Overseas Think Tank for Indonesia/OTTI (http://www.overseasthinktankforindonesia.com/), suatu paguyuban lingkar studi mengenai Indonesia dari perspektif akademisi-aktivis kemanusiaan yang berpusat di Kalifornia, Amerika Serikat.

Cakupan, Waktu dan Tempat Kegiatan

Cakupan, waktu dan tempat kegiatan Renungan Kemanusiaan Sedunia terdiri dari pencatatan diri sebagai peserta petisi dan peserta kegiatan, penginformasian rencana kegiatan dan kegiatan, renungan kemanusiaan sedunia diikuti oleh orasi, seminar atau diskusi, dan pengiriman petisi.

Pertama, kami menghimbau anda untuk mendukung dan menjadi peserta dari kegiatan ini dengan memasukkan petisi Menuju Indonesia Baru Tanpa Kekerasan dan Diskriminasi” melalui web site Peaceful Indonesia dengan mengklik “Masukkan Petisi” (http://www.peacefulindonesia.com/petition/) antara tanggal 24 Maret 2008 sampai tanggal 1 Mei 2008.

Kedua, kami mendorong Anda untuk memasang banner Renungan Sedunia 10 Tahun Tragedi Kemanusiaan Mei 1998 di web site atau di blog masing-masing. Pilihan banner ini bisa di-download dengan meng-klik “Banners” (http://www.peacefulindonesia.com/banners/) di web site Peaceful Indonesia.

Ketiga, kami mengharapkan Anda untuk mengirimkan informasi rencana kegiatan dan kegiatan peringatan 10 tahun Tragedi Kemanusiaan Mei 1998 berupa teks/tulisan, gambar dan atau video/film ke web site Peaceful Indonesia dengan ditujukan ke peacefulindonesia[at]gmail.com

Kempat, kami meminta Anda untuk melakukan Renungan Kemanusiaan Sedunia dengan membacakan petisi “Menuju Indonesia Baru Tanpa Kekerasan dan Diskriminasi” (seperti terlampir) dan diikuti oleh orasi yang diadakan pada tanggal 13-15 Mei 2008 di seluruh dunia di wilayah atau negara masing-masing.

Kelima, kami mendorong Anda untuk mengadakan seminar atau diskusi mengenai “Menuju Indonesia Baru Tanpa Kekerasan dan Diskriminasi” pada bulan Mei 2008.

Keenam, kami akan mengirimkan petisi kepada Presiden Republik Indonesia dan meneruskannya ke semua instansi, organisasi dan individu yang terkait di Indonesia dan di luar Indonesia. Kami memperkirakan semua pihak terkait sudah menerima petisi ini pada tanggal 10 Mei 2008.

Kami menyerahkan teknis pelaksanaan kegiatan di lapangan sepenunya kepada masing-masing individu dan organisasi yang bergabung dalam petisi “Menuju Indonesia Baru Tanpa Kekerasan dan Diskriminasi.”

Penutup

Demikian proposal kami. Kami berharap semua pihak terpanggil dan tergerak dalam mendorong pemerintah Republik Indonesia untuk mengusut tuntas dan mengadili para pelaku kejahatan kemanusiaan, termasuk Tragedi Kemusiaan Mei 1998, dan menciptakan tatanan hidup bersama menuju Indonesia baru tanpa kekerasan dan diskriminasi.

Kami mengundang sudara-saudari untuk mengunjungi web site Peaceful Indonesia (http://www.peacefulindonesia.com/) dan mengisi lembaran petisi “Menuju Indonesia Baru Tanpa Kekerasan dan Diskriminasi.”

Untuk keterangan lebih lanjut, kami mempersilahkan saudara-saudari untuk menghubungi Mutiara Andalas, SJ, dan Dr. Beni Bevly di peacefulindonesia[at]gmail[dot]com.

Hormat Kami,

Mutiara Andalas, SJ dan Dr. Beni Bevly
Overseas Think Tank for Indonesia
Berkeley, Jumat, 14 Maret 2008


Daftar Pustaka

Adam, A. W. (2002, 12 Februari). Cina Absen Dalam Pelajaran Sejarah. Koran Tempo.

Jusuf, E.I., Timbul, H., Gultom, O., & Frishka. (2007). Kerusuhan Mei 1998, Fakta, Data & Analisa. Jakarta, Indonesia: SNB, APHI dan TIFA.

Purdey, J. (2006). Anti-Chinese Violence in Indonesia, 1996-1999. Honolulu, HI: University of Hawai’i Press.

Qurtuby, S.A. (2003). Arus Cina-Islam-Jawa. Jakarta, Indonesia: Inspeal Ahimsakarya Press.

Setiono, G. (2003).Tionghoa dalam Pusaran Politik. Jakarta, Indonesia: ELKASA.

Setiono, G. (2006a, Mei). Peristiwa 13-15 Mei 1998 Puncak Kekerasan Anti Tionghoa di Indonesia. Makalah dalam rangka seminar di ICAA, Los Angeles, 13 Mei 2006 dan ICANet, San Francisco, 14 Mei 2006.

Setiono, G. (2006b, Mei). Tionghoa di Indonesia. Makalah dalam rangka seminar di Sebring Group di Toronto, Canada, 20 Mei 2006.

Suryadinata, L. (2005). Pemikiran Politik Etnis Tionghoa Indonesia 1900-2002. Jakarta, Indonesia: INTI-LP3ES.

Vickers, A. (2007). A History of Modern Indonesia. New York, NY: Cambrige University Press.

Wijayakusuma, H. (1999, Mei). Warga Tionghoa Juga Anak Bangsa. Tabloid Suar 168. minggu ketiga.


Lampiran
Proposal Renungan Kemanusiaan Sedunia
Dalam Memperingati 10 tahun Tragedi Mei 1998

Petisi “Menuju Indonesia Baru Tanpa Kekerasan dan Diskriminasi”

“Sekitar jam 11.30, saya melihat beberapa orang di antara massa mencegat sebuah mobil dan memaksa penumpang turun, kemudian menarik dua orang gadis keluar. Mereka mulai melucuti pakaian kedua gadis itu dan memperkosanya beramai-ramai. Kedua gadis itu coba melawan sambil menjerit ketakutan, namun sia-sia,” tutur seorang saksi mata di Muara Angke, Jakarta pada tanggal 14 Mei 1998.

“Hati saya masih sangat perih. Hidup saya tak berarti, hampa. Sampai kapanpun saya tidak akan bisa melupakan peristiwa biadab yang merengut nyawa anak saya dalam Tragedi Mei 1998. Dia dituduh penjarah, padahal ia korban. Saya hendak mencari keadilan, tapi kepada siapa? Mengapa ini harus terjadi?” tutur seorang ibu korban tragedi kemanusiaan Mei 1998.

92 perempuan Indonesia etnis Tionghoa menderita kekerasan seksual, 1.338 warga Indonesia menderita kematian dini di pusat-pusat perbelanjaan umum, dan tak terhitung fasilitas pribadi dan umum rusak dalam tragedi Mei 1998 yang berlangsung di Jakarta, Surabaya, Palembang, Solo, dan Lampung.

Kekerasan dan diskriminasi, seperti Tragedi Mei 1998, telah berlangsung di pertiwi Indonesia lebih dari tiga ratus tahun. Pada tahun 1740, lebih dari 10.000 warga Nusantara etnis Tionghoa menderita kematian dini karena pembantaian dan karena kekerasan seksual terhadap para perempuannya oleh Verenigde Oost-Indische Compagnie (VOC) atas perintah Gubernur Jenderal Adriaan Valckenier.

Pada tanggal 31 Oktober 1918, sebagai akibat politik adu domba rezim kolonial Belanda, ribuan massa dari Mayong, Jepara, Pati, Demak, dan sekitarnya merusak kawasan pertokoan dan pemukiman warga Nusantara etnis Tionghoa di Kudus. Ratusan warga Nusantara etnis Tionghoa menderita luka dan enam belas dari mereka menderita kematian dini.

Praktek rezim kolonial Belanda yang melibatkan massa untuk melangsungkan kekerasan terhadap kelompok masyarakat yang dikambinghitamkan sebagai ancaman diadopsi oleh rezim penguasa Indonesia pasca-kemerdekaan. Politik kambing hitam terhadap G30S (Gerakan 30 September), misalnya, menelan korban dalam rentang ratusan ribu hingga jutaan korban laki-laki dan perempuan, minoritas dan mayoritas, Muslim dan non-Muslim.

Kekerasan dan diskriminasi lainnya dalam skala yang beragam telah berlangsung karena isu-isu suku, agama, ras, dan antarbudaya. Ledakan kekerasan masih berpotensi berlangsung di masa depan jika kita membiarkan para pelaku kejahatan terhadap kemanusiaan lolos dari tuntutan hukum dan jika kita menolak berbela rasa dengan para korban.

Para pendahulu bangsa Indonesia telah mengawali terciptanya Nusantara-Indonesia yang menghargai pluralitas suku, agama, ras, dan antar budaya. Mereka bahu-membahu melawan setiap bentuk perendahan kemanusiaan dalam wujud kolonialisme, kekerasan, diskriminasi rasial, dan sebagainya. Mereka mengikrarkan satu nusa, satu bangsa, dan satu bahasa Indonesia.

Pada peringatan 10 tahun tragedi kemanusiaan Mei 1998, kami mendorong pemerintah Republik Indonesia untuk mengusut tuntas tragedi kemanusiaan Mei 1998, dan mengadili para pelakunya.

Kami mendorong pemerintah Republik Indonesia untuk menindak secara hukum individu atau kelompok yang mengeksploitasi suku, agama, ras, dan antarbudaya untuk kekerasan dan diskriminasi terhadap target korbannya.

Kami mengundang semua warga Indonesia dan warga dunia yang peduli Indonesia untuk menciptakan Indonesia baru tanpa kekerasan dan diskriminasi [].

Posted 21 March 2008 † Peaceful Indonesia § Bahasa Indonesia § Proposal ‡ Comments (8) ° Tagged: , , , ,