cover
Contact Name
Josef Keladu
Contact Email
yosaya_25@yahoo.com
Phone
+6282144748122
Journal Mail Official
jurnalledalero@gmail.com
Editorial Address
Ledalero, Maumere 86152, Sikka, NTT
Location
Kab. flores timur,
Nusa tenggara timur
INDONESIA
Jurnal Ledalero
ISSN : 14125420     EISSN : 25034316     DOI : 10.31385
Core Subject : Humanities, Art,
Jurnal Ledalero: Wacana Iman dan Kebudayaan (Discourse on Faith and Culture) was first published in hard-copy form in June, 2002., with ISSN 1412-5420. Since June, 2015, it has also been published electronically, with ISSN 2503-4316. Since it began the journal has been published twice each year, in June and in December. Jurnal Ledalero: Wacana Iman dan Kebudayaan (Discourse on Faith and Culture) is published by Ledalero Catholic School of Philosophy, Maumere, Flores, NTT, Indonesia. It presents articles of critical analysis and the results of research in the fields of philosophy, theology, and in the social sciences such as sociology, politics, psychology, language, anthropology, art and cultural studies.
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Articles 8 Documents
Search results for , issue "Vol 14, No 1 (2015): Tolak Tipu, Lawan Lupa" : 8 Documents clear
POLITIK PEMUSNAHAN DAN PEMUSNAHAN POLITIK : Telaah Kritis Atas Konsep Hannah Arendt Tentang Totalitarisme Mathias Daven
Jurnal Ledalero Vol 14, No 1 (2015): Tolak Tipu, Lawan Lupa
Publisher : Sekolah Tinggi Filsafat Katolik (STFK) Ledalero

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (2721.978 KB) | DOI: 10.31385/jl.v14i1.10.129-158

Abstract

If we wish to understand a totalitarian system as a whole, we need first to understand the central role of the concentration camp as a laboratorium to experiment in total domination. Arendt’s analysis of totalitarianism in the twentieth century shows how a totalitarian regime cannot survive without terror; and terror will not be effective without concentration camps. Experiments in concentration camps had as their purpose, apart from wiping out any freedom or spontaneity, the abolishing of space between human beings, abolishing space for politics. Thus, totalitarianism did not mirror only the politics of extinction, but also the extinction of politics. As a way forward, Arendt analyses political theory that forces the reader to understand power no longer under the rubric of domination or violence – although this avenue is open – but rather under the rubric of freedom. Arendt is convinced that the life of a destroyed nation can be restored by mutual forgiveness and mutual promises, two abilities rooted in action. Political action, as with other acts, is identical with the ability to commence something new. Keywords: Totalitarisme, antisemitisme, imperialisme, dominasi, teror, kebebasan, kedaulatan, kamp konsentrasi, politik, ideologi, tindakan
PEMBUNUHAN DI MAUMERE : Kewarganegaraan Pascapenjajahan Gerry van Klinken
Jurnal Ledalero Vol 14, No 1 (2015): Tolak Tipu, Lawan Lupa
Publisher : Sekolah Tinggi Filsafat Katolik (STFK) Ledalero

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (4037.514 KB) | DOI: 10.31385/jl.v14i1.2.11-33

Abstract

This essay examines citizenship struggles in the small Indonesian town of Maumere during two decades of intensive state formation after decolonization in 1945. These struggles culminated in the bloody anticommunist purges of late 1965 and early 1966, which in this area mainly reflected “ethnic” tensions. They should not be seen merely as evidence of a deeply divided society, of elite factional fights over resources, or of state institutions that were too weak to exert effective control over society (though all those observations have some truth as well). Rather they were contentious efforts to establish new forms of public authority in the broad space between state and society. Novel informal institutions and rituals developed in the interstices between state and society. Christian Lund has called them “twilight institutions”. They all aimed to include ordinary people in public affairs. They were clientelistic, and their rivalry sometimes produced violence. Yet they were essentially about bringing ordinary people into a productive relationship with the new state; that is, they were about citizenship. The greatest irony of the “twilight institutions” is that they only became instruments of total exclusion after the central state began to assert itself decisively also in small provincial towns such as this. The history of “twilight institutions” continues to impress itself on actually existing forms of citizenship in the provinces today.
HANNAH ARENDT ON “WORLDLESSNESS” AND CRIMES AGAINST HUMANITY Yosef Keladu Koten
Jurnal Ledalero Vol 14, No 1 (2015): Tolak Tipu, Lawan Lupa
Publisher : Sekolah Tinggi Filsafat Katolik (STFK) Ledalero

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (3573.715 KB) | DOI: 10.31385/jl.v14i1.9.109-128

Abstract

Tulisan ini bertujuan menganalisis ide Hannah Arendt, seorang filsuf politik keturunan Yahudi, bahwa kejahatan kemanusiaan tidak terpisahkan dari situasi dunia atau politik yang tidak manusiawi. Arendt menyebut situasi ini dengan istilah worldlessness, kondisi di mana warga negara dirampas hak-hak asasi mereka untuk memperoleh tempat tinggal yang layak, untuk dilindungi oleh negara serta untuk bertindak dan berbicara secara bebas. Menurut Arendt, situasi worldlessness ini berefek ganda karena dalam situasi seperti ini warga negara digiring, di satu pihak, untuk menjadi pelaku kejahatan; dan di lain pihak, menjadi sasaran kejahatan. Contoh konkretnya adalah peristiwa pembataian massal di Auschwitz, di mana Nazi sebagai pelaku dan orang-orang Yahudi sebagai korban. Mereka semua adalah korban dari kebijakan politik tidak manusiawi yang diterapkan oleh Adolf Hitler. Ide Arendt sesungguhnya menantang pemerintah untuk merancang strategi yang menyeluruh dalam mencegah dan mengatasi kejahatan kemanusiaan. Keywords: “Worldlessness”, crimes against humanity, anti-Semitism, imperialism, “rightlessness”.
KETAKUTAN 1965 SEBAGAI KETAKUTAN MASA KINI: Menelaah Ketakutan Sekuler, Agama dan Supranatural Justin L Wejak
Jurnal Ledalero Vol 14, No 1 (2015): Tolak Tipu, Lawan Lupa
Publisher : Sekolah Tinggi Filsafat Katolik (STFK) Ledalero

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (2637.515 KB) | DOI: 10.31385/jl.v14i1.8.83-108

Abstract

This paper investigates how Indonesian Catholics living in outlying areas in eastern Indonesia experience fear in relation to the events that have arisen from the massacre of suspected Indonesian communists in 1965. It is concerned with why the Catholic Church created an image of communists as fear-inspiring beings, and how this fear was maintained after the communists had been largely eliminated through the state-sponsored killings of 1965/66. The object of inquiry is a historical document produced in 1967 by the Catholic Church that sought to explain events leading up to 1965. This paper analyses the forces that underlie this fear in terms of the secular fear of communism, the religious fear of Islamic fanaticism, and the supernatural fear of communist ghosts as a result of the killing of communists in 1965. It argues that the fear of 1965 is not a matter of the past but part of the present, an argument that is in accordance with Martin Heidegger’s contention that all fears are concerned with the present. Keywords: Ketakutan, Katolik, komunis, Islam, hantu, sekuler, agama, supranatural.
BEAR WITNESS: Dua Wacana Tentang Kesaksian Dan Kebenaran Karen Campbell Nelson
Jurnal Ledalero Vol 14, No 1 (2015): Tolak Tipu, Lawan Lupa
Publisher : Sekolah Tinggi Filsafat Katolik (STFK) Ledalero

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (4240.683 KB) | DOI: 10.31385/jl.v14i1.7.60-82

Abstract

The meaning of testimony and truth play an important role in both a legal/judicial discourse and a religious, particularly Christian discourse. I trace the history of testimony in legal discourse, beginning with the Hammurabi Code and its influence on ancient legal codes of Mesopotamia, including that found in the Pentateuch and continue with a discussion of multiple meanings of testimony in Augustine and French philosopher, Paul Ricœur that begin to lay the groundwork for bridging the two discourses. Contributions from feminist theology, particularly the validation of women’s experience as a source of theology, the role of immanence, and the shift from understandings of power as “power over” to “power with” as well as a transitional justice framework help make the case for dialog between these two discourses so they can enhance and strengthen each other. I include in sections of the article my own narrative to accent the theme of testimony. Keywords: Kesaksian, kebenaran, konteks hukum, pengadilan, konteks iman, hermeneutik.
EDITORIAL - TOLAK TIPU, LAWAN LUPA: PEMBANTAIAN MASSAL 1965-1966 John Mansford Prior
Jurnal Ledalero Vol 14, No 1 (2015): Tolak Tipu, Lawan Lupa
Publisher : Sekolah Tinggi Filsafat Katolik (STFK) Ledalero

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (2310.578 KB) | DOI: 10.31385/jl.v14i1.6.3-10

Abstract

Waktu duduk di bangku SMP/SMA (1958-1963), sejarah politik masih disoroti dari perspektif para penguasa seperti kaisar dan raja, presiden dan perdana menteri. Dan memang pada masa itu penuturan sejarah politik sering digariskan oleh pihak yang berkuasa, pihak yang menang. Tapi, ketika mempelajari sejarah sosial di sekolah yang sama, kami diantar ke dalam getir gerak rakyat yang tertekan-tertindas, seperti pemberontakan kaum tani pada abad ke-13, urbanisasi besar-besaran pada abad ke-18, tuntutan serikat-serikat buruh dan pendirian koperasi kredit perdana pada abad ke-19, dan pembentukan Partai Buruh pada awal abad ke-20. Gurunya lain-lain; jelas juga pelajaran yang satu mempertanyakan pelajaran yang lain. Sejarah sosial mengikis kehebatan para raja sambil memperdepankan posisi rakyat biasa, dengan segala hasrat, strategi dan taktik juangnya. Dalam bahasa Alkitab: bukan sejarah dari perspektif raja Daud dan Solomo (sudut Deuteronomistik), tetapi sejarah sebagaimana disoroti nabi Amos, Hosea dan Yesaya (pihak nurani rakyat). Sebetulnya, sebagian besar sejarah masyarakat Allah dalam Alkitab ditulis dari pihak rakyat yang kalah. Tentu Bupati, Gubernur dan Presiden main peran dalam masyarakat. Namun, sejarah lebih teranyam oleh rupa-rupa kisah dari masyarakat biasa. Maka timbul pertanyaan: kajian sosial dan analisis politik mestinya dinilai dari pihak mana, pihak siapa? Pihak yang berkuasa atau pihak rakyat yang dikuasai? Bisakah kita menulis kembali sejarah NTT, umpamanya, dari sisi mereka yang kalah, bahkan dari perspektif mereka yang pernah disingkirkan, mereka yang dikalahkan, dibisukan, dan selama ini dilupakan? Sanggupkah kita menolak tipu dan melawan lupa dan membaca ulang sejarah kita dengan nurani rakyat yang murni? Pada tahun 2012 sutradara Joshua Openheimer menayangkan film Jagal. Selama dua jam penuh sejumlah pelaku premen dengan bangga merekonstruksi pembunuhan-pembunuhan yang mereka lakukan pada tahun 1965/1966 “atas nama negara”. Para psikolog menyatakan bahwa manusia mampu membunuh sesamanya hanya jika sasarannya sudah distigmatisasi dan di-dehumanisasi. Manusia tidak bisa membunuh sesamanya begitu saja, akan tetapi kita siap menghabisi obyek-obyek dan benda-benda yang kotor lagi najis, rela melibatkan diri dalam aksi “pembersihan lingkungan”. Nyatanya, pemutaran film Jagal berhasil membuka tabir yang selama lima puluh tahun menutup peristiwa pembantaian tragis-brutal tahun 1965/1966 dari ingatan kita, dari memoria bangsa kita. Jelas, sejarah resmi tahun 1960an disusun oleh para pemenang, oleh Orde Baru, bukan oleh mereka-mereka yang dikorbankan supaya Suharto bisa naik tahta. Mana ada buku sekolah yang mengingatkan kita bahwa rezimnya dikonsolidasikan dalam lautan darah, dan didirikan di atas jenazah ratusan ribu korban.
TEORI KRITIS DAN RELEVANSINYA UNTUK PENGKAJIAN TERHADAP REALITAS SOSIAL BANGSA INDONESIA Sermada Kelen Donatus
Jurnal Ledalero Vol 14, No 1 (2015): Tolak Tipu, Lawan Lupa
Publisher : Sekolah Tinggi Filsafat Katolik (STFK) Ledalero

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (4262.732 KB) | DOI: 10.31385/jl.v14i1.11.159-181

Abstract

This essay elaborates the Critical Theory proposed by a group of German intellectuals who revived the anti-capitalist social theory of Karl Marx. They belong to what is called the “Frankfurt-School” which emphasises the contextualisation of Marx’ theory. Critical Theory emerged as a response to anti-socialist dominance in contemporary society. This essay takes up some of the ideas of Frankfurt-School members Max Horkheimer, Theodor Adorno, Herbert Marcuse and Jürgen Habermas. Critical Theory can impact greatly on how we read present-day Indonesian society which is being destroyed by the global capitalist-system which in turn is producing social diseases like systemic corruption. Keywords: Teori Kritis, sekolah Frankfurt, Karl Marx, Horkhmeimer, Adorno, Marcuse, Habermas, relevansi teori kritis, realitas sosial Indonesia.
PARA PELAKU MENCARI PENYEMBUHAN : Berteologi Dengan Narasi Para Pelaku Tragedi ’65 di Timor Barat Mery Kolimon
Jurnal Ledalero Vol 14, No 1 (2015): Tolak Tipu, Lawan Lupa
Publisher : Sekolah Tinggi Filsafat Katolik (STFK) Ledalero

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (4708.239 KB) | DOI: 10.31385/jl.v14i1.3.34-59

Abstract

Half century after the anti-Communist Tragedy in Indonesia, including East Nusa Tenggara Province, one of the important questions need to be coped with is the impact of the Tragedy to the perpetrators. Some of those who took part in the arrest, persecution, and murder of the victims, are still alive. Because of the taboo of talking about the Tragedy and its impact among Indonesia society, they hide their feeling for nearly 50 years. They hold guilty/sin, shame, and hero feelings at the same time. Their narratives offer us rich theological themes and pastoral challenge. This paper tries to identify the theological themes arose in the narratives of some perpetrators.

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