HOAKS SEBAGAI TANDA PENYAKIT JIWA DAN AKAL

HOAKS SEBAGAI TANDA PENYAKIT JIWA DAN AKAL

Era teknologi menawarkan efesiensi kerja yang tidak terikat waktu, jarak dan tempat. Sifat unlimited teknologi dan sifat manusia modern yang ingin terkenal, ingin menjadi influencer dan cepat sukses menambah besar penyalahguanaan teknologi khususnya pada media sosial. Berdasarkan penelitian yang dilakukan (Mastel, 2017) menyebutkan bahwa 93% facebook menjadi media penyebar hoaks pertama dan disusul oleh what’s up dan situs web. Fenomena ini menjadi tren baru sejak pemilihan Gubernur Jakarta 2012 dan konflik Suriah tahun 2011/2012. Sejak saat itulah, metode hoaks digunakan untuk mempengaruhi opini publik di Indonesia baik dalam hal positif maupun negatif.

A.    Definisi Hoaks

Hoaks berasal dari bahasa Inggris “hoaks” yang artinya “kabar bohong”. Secara istilah, ia adalah usaha untuk menipu atau mengakali pembaca untuk mempercayai sesuatu melalui media online (merriamwebster.com).

B.     Tujuan Hoaks

Semua tindakan memiliki motif dan tujuan begitu juga dengan pembuatan hoaks. Beberapa tujuannya itu antara lain (Christiany Juditha, 2018: 42):

1.      Membangkitkan sentimen

2.      Memprovokasi publik

3.      Menciptakan dunia wacana sendiri

4.      Menjatuhkan pihak lawan

5.      Memunculkan ketidaksukaan atau kesukaan secara berlebihan

6.      Iseng untuk bersenang-senang

C.     Karakteristik Hoaks

Hoaks memiliki ciri khas yang didasari pada tujuan khusus penulis, yaitu:

1.      Diksi yang bombastis

Kata yang sering digunakan dalam hoaks cenderung lebih bombastis, sehingga menimbulkan efek emosional seperti: Viral, Aneh, Kriminal, Sadis, Jangan dicoba, merinding melihat itu, bersiaplah dan sebagainya.

2.      Simbol keseruan

Simbol dapat menjadi salah satu cara menyapaikan pesan dengan cepat, karena di dalam satu simbol dapat memunculkan bahasa seperti: ....., ?, !, dan .....!

3.      Sering menggunakan diksi bersifat menilai

Kata sifat pada berita atau informasi dapat mengantarkan seseorang pada batasan penilaian tertentu tanpa dia berkesempatan untuk menilai sendiri. Sebagaimana kata cantik, jelek, semok dan pintar.

Dari beberapa contoh hoaks dibawah ini, kita dapat melihat karakter hoaks yang digunakan sebagaimana yang telah dihitamkan. “And now every body know about Indonesia Stupid President , What a shameful”, “Ahok: Kamu Kira Kami Bohong Niat Bangun Masjid dan Naikkan Haji Marbut ?” (@tweeterparpol), “Orang-Orang Tak Berdosa banyak yang disiksa dengan sadis, namun dunia mengabaikan rintihannya” (Shirian Care), “SADIS!” (Shirian Care)

4. Hoaks sebagai alarm kejiwaan dan kelogisan.

Manusia sebagai makhluk diciptakan dengan akal dan perasaan, sehingga kedua sarana ini bertujuan untuk membentuk manusia yang ideal di mata Allah atau Tuhannya. Manusia tanpa akal seperti hewan dan manusia tanpa perasaan seperti benda mati. oleh karena itu hal-hal yang dapat mematikan akal dan perasaan harus dijauhi dari diri manusia agar manusia ideal itu dapat terbentuk.

Pembuatan hoaks juga menjadi salah satu faktor yang tidak memanusiakan manusia. Tujuannya adalah untuk menipu manusia, menghancurkan manusia, dan merusak pikiran manusia. semua ini merupakan tujuan-tujuan yang tidak mulia. Orang yang yang suka ber-hoaks sama dengan orang yang suka pada ketidakmuliaan. Orang seperti ini keluar dari ranah kemanusia, sehingga ia dapat dikategorikan sebagai manusia dengan kelainan jiwa. Manusia yang mempercayai hoaks juga dikatakan sebagai manusia yang rusak logikanya. Hal ini disebabkan karena alat berfikir sudah tidak mampu bekerja dalam memilah dan memilih informasi yang diterima.

Para pembaca yang haus dengan informasi lebih cenderung menerima informasi tanpa dipikirkan dahulu. Ditambah lagi gaya penyampaian berita hoaks cenderung emosional, sehingga berefek pada totalitas kepercayaan dan reaksi berlebihan pada informasi. Padahal, informasi yang sampai pada kita merupakan sebuah pengetahuan atau bahan mentah akal untuk proses berfikir manusia. Dengan ketenangan jiwa dan akal, maka kita dapat merespon infromasi secara bijaksana dan tidak merugikan diri kita, sebagaimana telah dikatakan bahwa tergesa-gesa adalah perbuatan Setan.

E.     Daftar Pustaka

Christiany Judita, Interaksi Komunikasi Hoaks di Media Sosial Serta Antisipasinya, jurnal Pekomnas, Vol. 3 No. 1 April 2018

Dina Y. Sulaiman, Kompilasi Hoaks tentang Konflik Suriah, pdf

HOAKS SANG BURUNG BERITA

Hening saat Kau datang

Onggokan isu tertenteng

Angkat sayap tuk terbang

Kau bersiul dan berdendang

Sang Burung mulai melayang

Hembuskan isu di persimpangan

Oh.. KASIHAN...!

Aktif sudah dunia fantasi kemanusiaan

Kau kira fantasi dan fakta berdampingan?

Semua memandang mencu/ari kebenaran

Hidup Sang Burung hanya tebar viral

Ouch omongan orang menjadi fenomenal

Adakalanya jadi burung berandal atau begundal

Ketika satu pendapat sangat sakral

Semua orang jadi sentimental

            Hari senja berakhir riuh

            Oak-an burung tweeter menambah gaduh

Ajakan berpikir kian rapuh

Komentator malu bersimpuh

Sang burung sukses menebar kisruh

Hendaknya informasi perlu dicerna

Omongan layak dirasa

Alat pembandingnya ialah logika

Karunia Tuhan terbesar manusia

Satu untuk sepanjang masa

Indonesian Citizens

Indonesian Citizens 

Indonesia is the country of thousand islands and 3 time zones. It has 700 local languages and one national language. Due to it has many islands, it has 300 tribes and 5 legal religions. All the gift of God bring people in Indonesia to enjoy the natural life such as beaches, mountains, water fall, and islands. Part of them want to become Indonesian citizen by getting married or living long time in Indonesia and by applying an application another.

Citizen is the member of the country who has active role to support and to take responsibility that country (Sunarso, 2006: 51). According to Indonesia's constitution in the paragraph 1 of article 26, Citizens are original Indonesian people and other people who are passed by Indonesian constitution to be Indonesian. Several causes of  citizen changing are birth, appointment, application, naturalization, married, descent, and statement.

1. The requirement for Indonesian Citizen

There are requirements to become Indonesian citizen and these are to reject the negative effect of multiple identity. First, He/she is in 18 years old or was married. Second, he/she stayed in Indonesia more than 5 years in a row or more that 10 years over all. Third, he/she is physically and mentally healthy. Fourth, he/she can speak Indonesian language, acknowledge Pancasila, and the Indonesian constitution of 19945. Fifth, he/she is not multiple citizen. Sixth, he/she has permanent work. Last, he/she pays the citizen payment to treasury fund.

2. Becoming The Citizen

Some evidences to get Indonesian citizen are birth certificate, adoption letter for foreign children, and application granting letter (Tim ICCE UIN Jakarta, 2003: 82)

There are three things which automatically getting the Indonesian citizen such as marriage, descent, and birth. Additionally, a child from legal marriage and Indonesian parent, a child from legal marriage and one of parent is Indonesian, a child from legal marriage and one of Indonesian parent is died for 300 days, a child from illegal marriage and the mother is Indonesian citizen and a child who was born in Indonesia from parent without citizenship, they can be Indonesian identity (Ubaidaillah and Abdu Razak, 2010: 91).

3. The Right and The Obligation

After getting Indonesian citizen, there are citizen's rights and obligations. Every Indonesian people  have to take part in defending the country and they should participate in education from elementary school until senior high school. They have the right to work and decent life, to have a family under legal marriage, to life safety without violence and discrimination, and to participate in developing country.

More of all requirement to become Indonesian citizen are LOVE. Yeah.... You have to love Indonesia and that reflects form your history like your contribution to Indonesia or your mindset about Indonesia.

NUSANTARA'S ISLAM (The Archipelago of Islam in Indonesia)

NUSANTARA'S ISLAM (Archipelago of Islam in Indonesia)

Nusantara is the term of island in Indonesia that stretching from Sabang in Sumatra to Marauke in Papua. This word was firstly recorded in Javanese literature in Majapahit era and was reappeared by Ki Hajar Dewantara by the term of Indonesia. Islamic histopography  in Indonesia often is shortened to The history of Islam in Indonesia, , even thought in the reality, it is the study that was associated with Islamic effect and contribution to the culture if Indonesia (Komaruddin Hidayat, 2006:XV). Atlas Walisongo written by Agus Sunyoto, he explained a manipulation in telling Islamic history in Indonesia such as the reality how the Islamic spirit be able to change the backward society of Nusantara and able to rise up to get the freedom form Dutch colonialism.

According to Winstedt and Geertz, Islam in Indonesia is acculturation between Islamic value and Hindu Buddhist belief (R.O. Winstedt, 1951: 71-73). In the book

A. The arrival of Islam in Indonesia

After presented by Prophet Muhammad SAW in Arab to improve Arabic life from Jahiliyah to be more human and in Indonesia, Islam came to Nusantara from trading way (Agus Sunyoto, 2012: 46). Beside Arabian, The Persian people came to Indonesia from religious way. The spread of Islam to Nusantara is under Majapahit's kingdom by getting royal member with an Islamic Persian, Ibrahim Asmarakandi (Agus Sunoto, 2012: 93-95). He was a scholar and he had two children from this married named Ali Rahmatullah and Ali Murtadho. Ali Murtadho was asked by his uncle in law to be Imam in Gersik's mosque under new nickname Pandita and Ali Rahmatullah was asked to be Imam in Surabaya's mosque with new javanese nickname Sunan Ampel. From Sunan Ampel, Sunan Bonang and Sunan Drajat were birth and Sunan Giri and Raden Patah appeared (Agus Sunyoto, 2012: 95). Several Wali Songo members uncover from Ali Rahmatullah.

The Missionary movement of Wali Songo  refer to the effort of presenting Islamic value toward peace way like polite language, good behavior, assimilation and syncretization, so that shock culture and rejection on the value of Islam are not happened. One of the education process of Islamization done by Wali Songo is an attempt to take over the camp of Syiwa to become an Islamic boarding school (Agus Sunyoto, 2012: 128).

B. Pro and Contra of Islam Nusantara

Pros and cons in encountering Nusantara's islamic issue is reasonable thing. those are influenced by education level, cultures and religion, therefore Muslims are divided into 3 groups (Abdul Karim, 2014: 157), there are:

1. Modern groups: they want to apply Islam as applied by the Arabs and all of  decisions are from al-Quran or Hadis.

2. Traditional groups: they apply Islamic value as adjusted with the local culture of Indonesia society.

3. Critical groups: they adjust the value contextually in some practices and textually like Quran and Hadis  in another.

C. Reflection of Islam Rahmatan Lil 'Alamin

A motto of Islam as the religion of rahmatan lil 'alamin is right, according to the phenomena of Islam in Indonesia. Because of the peace ways were used by Wali Songo in spreading Islam, it does not break old culture in Indonesia frontally. The value is engraved in the soul of Islamic society and non-Islamic society in Indonesia. The phenomena of Islam in Indonesia become studies center for Islamic countries and Middle East countries such as Academic activist from Egypt, Afghanistan, and Rusia.
The studies are evidence that all this time, the beautiful application of Islam is in Indonesia. This beauty is not only in a social aesthetic but also in a logical mindset practiced by western people. Arab as the origin of Islam can't convince the western group because the characteristic of Islam and the dogma  applied are tend to be stiff and awkward. But it is different of Islam in Nusantara which is more friendly and flexible than Islam in Arab.

Reference List

Komaruddin Hidayat dan Ahmad Gaus AF. (ed.). Menjadi Indonesia: 13 Abad Eksistensi Islam di Bumi Nusantara, Jakarta: Yayasan Festifal Istiqlal dan Mizan, 2006

R. O. Winstedt, The Malay Magician: Being Shaman, Saiva, and Sufi, London: Routledge & Kegan Paul, 1951

Agus Sunyoto, Atlas Wali Songo, Cet. II, Depok: Pustaka Ilman, 2012.

M. Abdul Karim, Islam Nusantara,  Yogyakarta: Gramasurya,  2014