Kekerasan dan politik lokal :: Kasus Banyuwangi
RIFA'I, Akhmad, Promotor Prof.Dr. Sunyoto Usman, MA
2006 | Disertasi | S3 Sosiologi1. Tujuan Penelitian Penelitian ini secara keseluruhan bertujuan ingin memahami latar belakang, proses dan konteks serta pelembagaan kekerasan, yang melibatkan kiai NU dalam kasus dukun santet. Secara lebih rinci lagi tujuan penelitian ini sebagai berikut: pertama, menjelaskan bagaimana kekerasan itu sering terjadi di masyarakat. Pemicu ini akan diuraikan berkenaan dengan situasi dan kondisi sosial budaya dan politik yang ada di masyarakat. Kedua, menjelaskan konteks yang berkaitan dengan wilayah, sasaran dan dimensi kekerasan. Persoalan wilayah kekerasan menyangkut peta kekerasan, sedang sasaran kekerasan menjelaskan seberapa besar korban yang ada. Masalah dimensi kekerasan lebih banyak menceritakan pola atau modus kekerasan tersebut. Ketiga, menemukan pijakan dukungan kekerasan itu bisa terbentuk. Dari pijakan dukungan ini akan melahirkan penjelasan tentang mereka yang menjadi operator atau yang memobilisasi kekerasan di lapangan. Keempat, menemukan implikasi dan kepentingankepentingan pada terimbasnya kiai NU pedesaan dalam kekerasan tersebut. Serta reaksi sebagian kiai dalam mensikapi munculnya kekerasan itu. 2. Cara Penelitian Lokasi penelitian ini adalah kabupaten Banyuwangi, Jawa Timur. Tujuh belas kecamatan di mana kekerasan itu terjadi diposisikan sebagai unit observasi atau unit analisis. Pengumpulan data penelitian ini bertumpu pada lima persoalan, konteks, pemicu, sarana, pelembagaan kekerasan dan reaksi atau counter actions kiai. Sumber data primer di antaranya pada sebagian anggota: keluarga korban santet, badan pembina desa (Babinsa), kelompok Gantung, ninja dan keluarga mantan partisan PKI, para tokoh masyarakat (agama, budaya, ormas dan parpol). Sumber sekunder dari dokumen di sebagian kantor Polsek (Polisi Sektor, Kecamatan), Tim Pencari Fakta (TPF) NU dan dokumen Radiogram Bupati Banyuwangi serta dari sumber lain yang bisa dipertanggungjawabkan kebenarannya. Pengumpulan data dilakukan dengan interview mendalam dan observasi tidak langsung. Proses analisis penelitian ini dimulai ketika data dikumpulkan. Pengambilan kesimpulan menggunakan logika deduktif dan induktif yang juga berdasarkan narasi pelaku. Metode analisisnya menggunakan metode triangulasi, interpretatif dan metode diskusi kelompok terfokus (DKT). 3. Hasil Penelitian Nuansa kekerasan yang melekat dalam praktik santet merupakan buah praktik dari ilmu santet. Melekatnya nuansa kekerasan itu dalam praktik santet bersamaan dengan perkembangan budaya praktik santet itu sendiri yang sudah mengalami degradasi. Degradasi ini sampai pada derajat makna, manfaat maupun fungsi santet itu sendiri. Santet dalam perkembangannya bukan lagi ‘ilmu pengasihan’ yang biasanya dicari orang. Tapi sudah jauh masuk dalam tataran ilmu yang menakutkan, semacam ilmu ‘sihir’, ilmu hitam (black magic).
The objective of this research is to understand and to find out the background, procedures and consolidate of violence is that born from a witch-hunt for dukun santet (practitioner of black magic). Hundreds of people were murdered and others hanged themselves, hounded by fear of being accused of sorcery. The dukun santet violence also involved NU’s (Nahdlatul Ulama) kiai in Banyuwangi rural society, set in motion 1998. Its details are first, to find violent contexts out that related to locations, targets and dimentions of dukun santet violence. Violent locations will show a violent map, violent targets will describe a number of victims and violent dimentions will explain a modus of the violence happened. Secondly, to explain the violence could have escalated in society extensively. The past social, cultural and political conditions of society would have clarified these escalators. Thirdly, to explain the action base in supporting violence accumulated. From this action base will indicate a light signals that who operate or mobilize the violence. Fourthly, the research also wants to understand implications and interests of involvements of the NU’s kiai in the violence. In the meantime, it would show the reactions of some kiai in behaving the violent emergence. Banyuwangi district, East Java was location where the research conducted. Seventeen sub-districts where violence happened were units observed or analyzed. Data collection based on five questions: violent contexts, impetus or initiations, vehicles, institutionalizations and counter actions or reactions of kiai. Primer data were collected from some members of violent victim families, Bintara Pembina Desa (non-commissioned law enforcement officer in villages and sub-districts and affiliated with the civilians and administration / Babinsa), kelompok gerakan anti tenung (an anti-black magic movement group/ Gantung), ninja groups, and Indonesian Communist Party (Partai Komunis Indonesia/ PKI) retired members, social leaders (religious, cultural, mass and politics organizations). Secondary data were collected from documents of some Polisi Sektor (the district Police offices/ Polsek), NU’s fact monitoring team (TPF-NU) and a radiogram document of Banyuwangi regent and the other documents. Data collections used the depth interviews and non-participated observations. Analyzed process walked together with when data collections began. Conclusion instrument utilized deductive and inductive logics that based on participated narratives. Analyzed method used triangulation, interpretative methods and focus group discussions. The research gives finally some finding results that are first, the violent nuance that closed with the santet practices was a practice consequent of santet sciences. The involvement of violent nuance in santet practices walked together with the development of santet practical culture itself that having experienced degradations. The degradations had entered in the meaning level, santet goal and function itself. Santet in his course is not only ‘a love science’ (ilmu pengasihan) whenever someone sometimes find it out, but also is as a frightening science looks like a black magic science. Furthermore, the santet symbol as a locally cultural creation of using Banyuwangi society that having happened value degradation has an open space for being manipulated in supporting and conducting violent actions. In the same time, there was unrest and anxiety from outside society or a certain group in Banyuwangi at developing political change of power on either national or regional scale. They hoped status quo condition in Banyuwangi governmental administrative management’s straight continually. These unrest and anxiety always became an action source in hampering the changes with manipulating Banyuwangi such as political test area of power. Finally, there was a consolidated mobilized movement for supporting violence to pesantren (Islamic boarding) and Banyuwangi rural kiai. This movement wanted to dam up, blur and to decrease value of pesantren and kiai roles. The efforts mean to stand eternality up the managerial administration of old politic regime, namely to take care the people loyalties to their old regime.
Kata Kunci : Kekerasan,Santet,Politik Lokal
