"Laut Bercerita" - A Historical Fiction Novel About Activism and Tragedies during Indonesia's New Order Era

Leila was awarded the SEA Write Award 2020 for her novel "Laut Bercerita" ("The Sea Speaks His Name"), which also won the Kusala Sastra Khatulistiwa Award 2013 for its historical novel "Pulang" ("Homecoming"). "Laut Bercerita" is a historical fiction novel that tells the true story of a missing student activist during Indonesia's New Order Era.

The novel's strengths lie in its wealth of data and accuracy in describing the ideas, experiences, and feelings of its two main characters, Laut and Mara. The novel uses a realistic style to describe events at a specific time and place, with a table of contents consisting entirely of places and years, from "Sayegan, 1991" to "In Front of the Presidential Palace, 2007". This novel raises questions about whether the history depicted in the novel is indeed true.

The genre of historical fiction is not new to Indonesian literature. Leila may have followed in Pram's footsteps to adhere to socialist realism and demonstrate the reality that erasing the traces of radical figures from history is tantamount to continuing the colonial political policy of building a false national narrative.

Activists fought for rights that had been taken away by the government. The military of the New Order held the representation of how to govern the country at that time, with discussions being considered dangerous, and their counter will always be monitored by intelligence. Activists were locked up in barracks, interrogated, and tortured as if it has become a routine for months before they were finally vanished from their lives. The activists who challenged the government were considered traitors and were often threatened not to fight against the government. The government's hegemony has rooted in the ideology and culture of society, making people blind to follow the established rules.

The conflict between farmers and soldiers in the Tanam Jagung Blang­guan Action at the beginning of 1998 became the trigger for activist struggles. Covering the story of Biru Laut and 12 other missing activists has become a symbol of the tragedy for the activist movement. Nine other activists who survived the violence continue to suffer trauma until now.

People who joined the Indonesian Student Solidarity for Democracy (SMID) group, including Mugiyan­to and Nezar Patria, were arrested and tortured by the New Order. On May 23, 2016, CNN Indonesia featured Mugi's story of being kidnapped on March 13, 1998. At that time, Mugi had just finished attending a meeting with a solidarity organization for Timor Leste from Australia in the Menteng area, Central Jakarta, representing SMID to manage international relations. On February 4, 2008, Tempo featured a story written by Nezar Patria about his experiences as an activist who was kidnapped, interrogated, and tortured for days in March 1998.

"Laut Bercerita" novel was made based on research, but the storyline that was taken is the author's choice. There are historical embellishments to strengthen the narrative, but still showing Leila's literary attitude as entertainment medium. Leila used WS Rendra's poetry, which is inseparable from social-political criticism, as part of the novel to offer readers an approach to the storyline. The poem "Seonggok Jagung" ("A Pile of Corn") became a basis for activists to resist.

The term "missing activists" refers to activists who were abducted or disappeared and were never found again. In the post-New Order era, literary works often exploited elements of sexual and moral freedom and opposed government dictatorship. Leila Chudori explored the theme of sexuality in her novel "Laut Bercerita" in a way that is not lewd or disgusting. The simplification of the theme of sexuality in literary works can trigger readers to question the moral values they hold and acknowledge the inadequacy of these values. Although sex outside of marriage is still considered taboo, Leila explores the idea that sex can be something fair and enjoyable for both parties.

Alex uses food as the subject of his portrait and displays photos of a gudeg and jamu seller in his room. Food also becomes Mara's tool of communication to Laut through imaginative letters. Leila's desire to depict the other dimensions of Indonesia with a blend of tumult within can satisfy her yearning to narrate. Memories are awakened, and the unconscious is made conscious. "Laut Bercerita" is expected to grow in the world beyond and move histories through readers' comments.

The Trend of Using Instagram in Indonesia for Contemporary Islamic Preaching (Dakwah)

Media sosial has been rapidly developing and becoming a part of people's daily lives. Instagram, one of the largest social media platforms in the world, has become a favorite among people worldwide. According to Data We Are Social, the monthly active users of Instagram worldwide reached 1.45 billion people in April 2022. In Indonesia, the monthly active users of Instagram in April 2022 reached 99.9 million, which is the fourth largest in the world. This shows that Instagram is a highly potential platform to reach a wide audience.

Data shows that Instagram users in Indonesia are dominated by individuals aged 18-34 years old. On the other hand, Instagram users aged 65 and above only account for 2.1%. This indicates that Instagram is the most favored platform among young generations. The positive impacts of digital technology and social media are easier access to information, joining communities, and self-actualization through social media. However, this also has negative impacts, such as the spread of fake news, pornography, cyberbullying, hate speech, and others.

The development of technology and social media also affects the activities of da'wah that were previously carried out conventionally. Now, da'wah activities are shifting towards digital. In the field of communication, media is understood as a channel used by da'wah activists to convey messages to the public. In the global community, such da'wah activities can be found in the virtual space. This makes it easier for people to access religious information or da'wah, especially if they have internet access.

In the digital era, da'wah and technology are inseparable. The sophistication of technology and information can be utilized to optimize da'wah to reach the public. Da'wah optimization can be done through social media to make it more widely accepted and faster, increasing its effectiveness in terms of time, cost, and process. If based on contemporary da'wah, Instagram social media can be utilized as a da'wah platform for millennial students (santri). Millennial santri is a young generation that grew up in the digital era and has different characteristics compared to the previous generation. They are more familiar with technology and social media. Therefore, Instagram can be a strategic place for them to seek information and strengthen their religious understanding.

Through Instagram, millennial santri can share knowledge and experiences about Islam and introduce the beauty of cultural diversity in Indonesia. With interesting and easily digestible content, the conveyed da'wah can attract many people's attention. Millennial santri can also utilize Instagram features such as IGTV and Instagram Live to deliver sermons or religious discussions directly.

Furthermore, Instagram can also be used as a medium to invite the public to participate in social activities related to religion, such as fundraising for foundations or orphanages. In this way, millennial santri can show that religious activities can also have a positive impact on the wider community.

However, as social media users, millennial santri also need to pay attention to ethics and religious values when interacting with other users on Instagram. This is important to build a positive image of the da'wah activities carried out.

Overall, Instagram social media has great potential in strengthening da'wah in the digital era. By utilizing Instagram wisely, millennial santri can take an active role in strengthening religious understanding and promoting the values of diversity in Indonesia.

Title: Trend of Instagram Usage in Indonesia for Contemporary Da'wah

"Challenging the Status Quo: Afdillah Chudiel on the State of Education in Indonesia"

Hey guys, have you ever heard of Afdillah Chudiel? He is a writer and sociologist who wrote a book that can make you reflect on our education system. The title of his book is provocative, but the intention is to make us aware that our education institution isn't always perfect and achieving.

In his book, Chudiel shares his experience of providing trauma healing for children affected by the earthquake in West Sumatra in 2007. He found that the children there were not too concerned with school or dropping out because it didn't affect their lives significantly.

They actually felt that schools had strange rules and often created unhealthy competition among students. The complicated curriculum also made them confused and ineffective. There were also cases of children being mistreated by schools, which should have been a place of protection for them.

Education, which should have helped them achieve their dreams, became a problem in itself. The National Exam made them fearful and pressured. Moreover, our schools seem to be factories that produce high-quality individuals who can compete with other humans. In reality, there are still many children in remote areas who cannot attend school due to poverty and limitations.

This book makes us reflect on the bitter reality faced by our children in various remote areas. Hopefully, this book can become a breakthrough to generate solutions for improving our education system. We all have a responsibility to open our minds and awareness of the importance of quality education.

The History and Legend of Gempol Tree and Spring in Sumberdadi Village, Indonesia

 A village called Sumberdadi, located in the heart of Sumbergempol District in Indonesia, has an interesting history that is not widely known. The village is geographically divided into two hamlets, Gempol and Selojeneng. Gempol is separated from Selojeneng by a railway line that runs from east to west or vice versa, and it also has a train station called Sumbergempol Station. The district name is derived from the name of one of the hamlets in Sumberdadi, which is Gempol. However, the reason why Gempol was chosen as the name for the district instead of Selojeneng or Sumberdadi is not clear.

According to the locals, Gempol is the name of a type of tree, Nauclea orientalis, that used to grow in the area where Dusun Gempol now stands. The tree was famous because it grew near a spring that never ran dry, even during the dry season. The spring could only be stopped by plugging it with a type of rope called sodo lanang. The hamlet and train station were named after the tree.

The name of the village, Sumberdadi, is also related to the tree. The locals believe that the village got its name from the spring that flowed under the Gempol tree. The village was established by Mbah Iro Dermo, who tried to settle in the area but was discouraged by the swampy conditions caused by the spring. He tried to block the spring with soil and rocks but failed. Finally, he used kapas pohon aren and selo, two types of plants, to plug the spring, and this was successful. The village got its name from the spring, which is called sumber in Indonesian, and the Gempol tree.

Overall, the history of Sumberdadi and Gempol is closely linked to the Gempol tree and the spring that flows under it. The story has been passed down through generations, and although there is no written evidence to support it, the locals firmly believe in it.

Pesantren and Islam Nusantara in Indonesian Society

Pesantren is considered the oldest education system seen as an indigenous cultural product of Indonesia compared to other educational institutions. Pesantren is an Islamic education system that began since the emergence of the Muslim community in Indonesia in the 13th century. Many literature stated that the development of pesantren, especially in Java, was already known by the community more than 500 years ago.

The meaning of pesantren according to Dhofier is related to the prefix "Pe" and "An" for the place where santri lives, while the word santri itself comes from the word "Shastri" taken from the Indian language which means a person who knows the holy scripture of Hinduism or a scholar of the holy scripture of Hinduism. Santri refers to Islamic school students who live in a place called pesantren and also refers to someone's identity as part of the Javanese population who consistently adheres to Islam.

According to Gus Dur, there are about five thousand pesantren that are scattered in 68,000 villages, which is evidence that pesantren is an important subculture in society. Pesantren is placed as a determinant element in the social pyramid structure of Indonesian society, which demands it to play an important role in various social development processes.

One of the prominent pesantren in Yogyakarta is the Aswaja Nusantara Islamic Boarding School. This pesantren emphasizes tolerance not only in allowing the existence of other religious beliefs but also in accommodating cultural aspects. The presence of pesantren is accepted by the surrounding community because it is able to open dialogue with local culture.

The Aswaja Nusantara pesantren places acculturation and assimilation towards local culture as a priority, while still maintaining the spirit of Islamic values. The existence of the Aswaja Nusantara Islamic Boarding School is evidence of the continuity of Indonesian Islam as a unique characteristic of the development of Islam in Indonesia.

Islam Nusantara is a unique Indonesian Islam produced from the interaction, contextualization, indigenization, and vernacularization of universal Islam with social, cultural, and religious realities in Indonesia. Aswaja pesantren views pluralism as recognition of the existence of other religions outside of their own religion, but still holds firm that Islam is the only true religion. The Aswaja Nusantara pesantren continues to exist with the spirit of pluralism and maintains harmony among followers of other religions as a representation that diversity in Indonesia must be maintained.

Understanding the Phenomenon of Habib in Indonesia: Insights from Academic Studies

The controversy surrounding Bahar bin Smith as a descendant of Prophet Muhammad remains a controversial topic on social media. However, his inconsistency in mentioning his descendant number, from the 29th to the 38th, raises doubts and suspicions for some people.

The controversy surrounding Bahar bin Smith cannot be avoided. He has been imprisoned and his lectures are known to be harsh. However, he is just one of the many Habibs in Indonesia, and should not be the sole reference for understanding the concept of Habib as a whole.

Habib itself is a quite heterogeneous group, with various social, political, and cultural affiliations. Although there is often contestation among them, in essence, Habib has an extraordinary contribution in showing positive things in society.

The phenomenon of Habib in Indonesia has become a dynamic area of study, where many researches have been conducted with different focuses and approaches. Some of them can be found in the writing of Marx Woorward and team, Daniel Androw Birchok, and the dissertation of Syamsul Rijal, which later became a book.

Syamsul Rijal's dissertation at ANU presents dense data and critical analysis of the phenomenon of religious activism by young Habibs in contemporary Indonesia. In his book, he explains that Habibs are increasingly playing a strong role in Indonesia, related to global and local contexts.

Through historical, sociological and anthropological approaches, Rijal presents interesting information about the religious activities of Habibs. The book provides insights that are not widely known by the public about the inner side of their religious activities.

In this context, the prediction of Bahar bin Smith as a descendant of Prophet Muhammad remains a myth that cannot be tested for its truthfulness. However, as a wise society, we should not focus too much on a single figure to understand the concept of Habib as a whole. Instead, we must be open to wider knowledge and information about the phenomenon of Habib in Indonesia.

Uncovering the Truths about Indonesian Education System: Insights from Afdillah Chudiel

 Have you ever heard of Afdillah Chudiel? He is a writer and sociologist who has written a book that can make you reflect on our education system. The title of his book is provocative, but the purpose is to make us aware that the education institution we have is not always pure and successful.

In his book, Chudiel shares his experience of providing trauma healing for the children who were victims of the earthquake in West Sumatra in 2007. He found that the children there were not too concerned about school or dropping out because it didn't have much of an impact on their lives.

They actually felt that school had strange rules and often created unhealthy competition among students. The complicated learning curriculum also made them confused and ineffective. There were also cases of children who were hurt by schools, which should have been a place for protection.

Education that should help them achieve their dreams has become a problem. The National Exam makes them afraid and pressured. Moreover, our schools seem to be factories that produce high-quality humans who can compete with other humans. In fact, there are still many children in remote areas who cannot attend school due to poverty and limitations.

This book makes us reflect on the bitter reality faced by our children in various remote areas. Hopefully, this book can be a breakthrough to generate solutions to improve our education system. We all have a responsibility to open our minds and awareness of the importance of quality education.