Selasa, 01 Maret 2022
Nyepi Day in Bali, March 28th 2020
Jumat, 25 Februari 2022
Pemberlakuan 25% Kerja Pegawai Nonesensial Berimbas Merosotnya Orderan Ojek Online
Oleh, Febri Wengke
Merambatnya peberlakuan 25% kerja selama PPKM level 3 area DKI Jakarta berdampak pada merosotnya hasil kerja dari sector pekerja ojek online di area Kota Depok.
Seperti yang dilansir dari media online Liputan6.com perkantoran nonesensial di DKI Jakarta kini wajib memberlakukan sistem kerja dari rumah atau work from home (WFH). Kantor-kantor itu hanya diizinkan melaksanakan work from office (WFO) atau bekerja di kantor sebesar 25 persen. Hal itu tertuang dalam keputusan Gubernur DKI Jakarta nomor 118 Tahun 2022 tentang pemberlakuan pembatasan kegiatan masyarakat atau PPKM level 3 corona virus disease 2019 yang ditekan Gubernur DKI Jakarta Anies Baswedan pada 7 Februari 2022.
(Foto; Dokumen pribadi saat menumpangi motor pekerja ojek online Grab pak Ismail)
Tidak terkecuali Bapak Ismail pekerja ojek online pada Grab yang beroprasi sekitaran Kota Depok. Bersama Bapak Ismail yang saya wawancarai pada sore Jumaat 25 Februari 2022 sekitar pukul 16.40 sembari mengemudikan motor mengaku selama berlakunya 25% kerja bagi para pegawai nonesensial merasakan menurunya orderan ojek yang beliau terima setiap harinya, bahkan kadang seharipun tidak ada orderan. Karena selama ini orderan yang beliau terima kebanyakan dari kalangan pegawai nonesensial. Pria yang beranak satu itu berasal dari Jakarta, karenakan untuk memenuhi ekonomi beliau bersama keluarga kecilnya memilih tinggal di Kota Depok. “hidup ini kita jalani semampunya kita aja mas, soal rezeki sudah diatur oleh Dia yang diatas, syukuri aja apa yang kita terima dan nikmati sekarang” papar pak ismail seraya terasa untuk menikmati hidup yang secukupnya selama masa pandemic covid 19 dan diberlakunya 25% kerja di DKI Jakarta. Harap Pak Ismail "agar dari Dia yang diatas menagatur sebaiknya kehidupan ini untuk cepat diselesaikanya masalah pandemi virus corona yang terjadi saat ini."
Sabtu, 29 Januari 2022
Meredupnya Literasi Membaca Buku Dalam Kemajuan Teknologi
Oleh; Febri Wengke
Ambangan literasi dalam
kehidupan masyarakat yang sampai sejauh ini masih berthan pada standar, tanpa
ada perkembangan. Literasi merupakan suatu kreativitas seseorang ataupun
sekelompok orang dalam hal membaca, menulis, berkomunikasi, dan berhitung. Pada
fase standar literasi yang mana pada perkembanganya saat ini dikarenakan
kurangnya kreativitas masyarakat khususnya para akademisi dalam berliterasi. Dalam
hal ini khususnya membaca sebagai salah satu peroses mencari ilmu pengetahuan,
sebagaimana para cendikia mengatakan “membaca adalah jendela dunia.” Membaca
sekarang ini bisa dilakukan melalui berbagai media antara lain media offline
seperti buku, majalah, Koran, brosur, dll. Ada juga melalui media online
seperti ebook, google search, majalah online, dll.
Berbicara mengenai
literasi khususnya dalam hal membaca buku yang menjadi salah satu aspek
perkembangan literasi dari jaman dulu sampai sekarang ini, membaca buku tetap
pada stagnasi perkembanganya. Oleh karena peminat baca yang semakin berkurang
hanya saja segelintir orang dan dengan mewadahi perkumpulan klub kecilan
sebagai pencinta buku. Sebagianya lagi khususnya para akademisi terpaksa
membaca buku karena disuruh oleh guru atau dosen atas tuntutan materi tambahan dan
referensi tugas-tugas tambahan yang diberikan dalam mata kuliah atau pelajaran
yang diampuh. Dari masyarakat umum lainya menganggap bahwa membaca buku adalah
hanya kewajiban para pelajar atau akademisi dan kewajiban para pejabat-pejabat.
Yang mana sebenarnya membaca buku merupakan hak dan kewajiban siapapun yang
ingin mendapat wawasan dan ilmu pengetahuan lebih untuk dirinya sebagai bekal
dalam menjalani hidup yang kemajuanya sangat pesat ini. Sehingga ilmu
pengetahuan tidak melulu didapatkan melalui pendidikan formal dan lebih
berkompeten lagi bagi para pelajar atau akademisi yang berpendidikan formal
jika secara creative dan kesadaran untuk membaca buku sesuai bidang ilmu yang
ingin dipelajari.
Memang tidak bisa dipungkiri
pula perkembangan teknologi sekarang ini yang memberikan kemudahan dalam segala
aspek kehidupan masyarakat. Perkembangan teknologi dalam hal ini yaitu
computer, labtop, handphone, dll sebagai teknologi yang mnyalurkan media online
yang dapat diakses dengan cepat dan mudah melalui jaringan internet atau
network. Kaitanya dalam hal kurangnya minat baca buku masyarakat dan pelajar
karena cepat dan mudahnya mengakses media baca online pada ebook, google
search, majalah online, dll. Membaca pada media online yang hanya dapat diakses
melalui computer, labtop, handphone, dll. Kemudahan dan keinstanan itu cendrung
masyarakat dan akademisi atau pelajar memojokan buku yang berwujud, mungkin
tidak membaca sama sekali.
Meredupnya literasi
membaca buku terlampau efeknya yang dialami ibu Mela sebagai penjual buku di
toko buku Mail area Pondok Cina, Kota Depok. Penjualan buku bu Amel sekarang
ini mengalami penurunan dibandingkan tahun sebelumnya “Palingan sekarang kalau
ramenya pembelian buku ketika mengawali semester dan tahun ajaran baru,”
tanggap Bu Amel saat diwawancarai. Beliau juga menambahkan “apa yang saya
ketahui sisitem pendidikan Indonesia kurang penegasanya jangankan pendidikan hukum
pun kurang penegasan terhadap pelakunya, pendidikan yang diemban sebagian orang
hanya mengikuti alur saja tanpa memiliki kesadaran, murid hanya datang diam
duduk dengar pulang dan guru hanya menyampaikan materi kemudian dipahami atau
tidak intinya sudah dilaksanakan, begitupun dengan murid tanpa memiliki pemahaman
mendalam atas materi dari gurunya.” Dalam wawancara Bu Amel juga berharap “pemerintah
khususnya mentri pendidikan sebagai tumpuan riset sistem pendidikan yang
menyeluruh tidak hanya di kota saja diriset tetapi menyeluruh dan rata sampai
pelosok negri, dalam hal literasi harus digalakan untuk terus disosialiasakan
sebagai acuan kreativitas dalam membaca, menulis, membaca, berkomunikasi, dan
berhitung, tidak hanya bagi para pelajar tetapi juga kepada masyarakat
seluruhnya.”
Kamis, 02 Desember 2021
Born to Renewal
Sabtu, 27 November 2021
Pengertian dan Langkah-Langkah Menulis
Senin, 15 November 2021
The Reality of the Marginalized and the Parable of the Lost Sheep
By: Engel Salmon, SVD
Introduction
The parable of the lost sheep in
Luke (15:1-10) starts with portraying Jesus’ audience who are tax collectors
and sinners. The Pharisees proclaiming themselves humble and live according to
the Moses’ law stay away from Him. It seems that Jesus does not care about the
perception of the Pharisees who admire themselves holier than ordinary people
and even look down on Jesus just because of his relationship with sinners. Jesus
still continues to tell them the parable. He asks his audience, who does among
you leave the 99 sheep in the desert and go to find the lost one? People certainly
do not dare to answer this question because in general they are middle-class
society and have their economy and mathematical calculations about profit and
loss.
Jesus continues to tell them that
the shepherd leaves the 99 sheep in the dessert and go after the lost one until
he finds it. When he finds it, he sets it on his shoulders with great joy. Upon
his arrival home, he invites all his friends and his neighbors to rejoice with
him because he has found his lost and beloved sheep. At the end of his parable
Jesus inspires the sinners and the tax collectors that his father in heaven is
full of mercy to find the lost “sheep” and there is a great joy in heaven when
one sinner repents.
The point of view that Jesus
portrays in this parable is about love and mercy to the marginalized and poor
who are lost in the eye of social stratification. The realities of poverty,
racism issues, and migrants who are suffered and attempting to find new homes
for living has become one of the serious issues in humans’ life today.
Regardless migrants and marginalized issues become state sovereignty issue, the
humanity principles should be more dominant to give love and care to these
people. Therefore, this analytical project is going to explain the meaning of
the parable the lost sheep in the cultural context which is about the moral of
the story when Jesus told the parable and the connection between the moral of
the story with the prophetic dialogue in today’s social justice issue-poor and
marginalized.
Cultural Context
The parable of the lost sheep
provides an understanding of chance of repentance. Almost all interpretation of
parables leads to an understanding of God’s love, mercy, care, forgiveness and
compassion. “The parable as either emphasizing God’s forgiveness, grace, mercy,
love and compassion for the lost, or God’s joy when a sinner is found.”[1] According
to allegorical interpretation of Tertullian, the parable is actually addressed
to the Pharisees which is the lost sheep to proof God’s willingness to forgive.
According to Tertullian, “the parable was directed at Pharisees and is proof of
God’s willingness to forgive; the lost sheep refers to the Jews with the intention
to shame the Pharisees because they thought repentance was only necessary for
the Gentiles.”[2]
The most important point expressed in Tertullian’s writing is that the lost
sheep is actually addressed to the Jews who are so much pride of being God’s
chosen people. In contrary, God is still looking for them and wait for their
repentance.
The bible scholars often join the
parable of lost sheep, lost coin, and lost son as a representation of God’s
love and mercy. Amy-Jill Levine in her book short stories by Jesus writes
“Common is the claim that the parables, especially the third (lost son), reveal
an extravagant, earth shattering image of a God the Father who forgives, as if
Jews had no notion of a divinity who seeks relationship and reconciliation.”[3] In
her writing, she emphasizes the parables of the lost sheep on the value of
relationship and reconciliation between God and human beings. Human beings as
God’s creation are never be abandoned although they are still proud of their
self in sinfulness and perishes. God, the Father still love the Jews (us also)
as his beloved children.
Amy continues that at Jesus time,
the Jews obeyed and served God because of their desire to get reward, but Jesus
proclaims salvation by grace. She writes “the Jews slavishly serve God the
Father in order to earn reward, while Jesus proclaims the salvation by grace.”[4] This
context gives us a clear understanding the reason why the Jews always keep
distance from Jesus because of talking with the sinners and tax collector. The
Jews obey the law of Moses without an awareness of humanity, love and mercy
like God have showed them through his Son, Jesus Christ. Because of this pride
as a chosen nation, the do not even know who Jesus is –“Look and see that no
prophet arises from Galilee.”[5] By
understanding cultural context, we come to understand that Jesus tells the tax
collector and the sinners about his loving father. God is merciful and love, he
always gives everyone a change of repentance and reconciliation with Him.
Another interpretation of the
parable the lost sheep comes from Bernard Brandon Scoot. He emphasizes the
value of the parable from the standpoint of fellowship and transformation. For
him, the parable of the lost sheep and prodigal son are always followed by
rejoicing and party in which the shepherd and the father find what they are
looking for. Each character in the story expresses intrinsically the
transformation into a new creation. He writes “In both parables an object is
lost and found; this is followed by a request and rejoicing, and then there is
an interpretation by the teller (Jesus) that ties the parable to the larger
story about Pharisees and table of fellowship…the value of the thing lost undergoes
a transformation.”[6]
Based on this interpretation, the parable of the lost sheep implies the
understanding of Jesus proclamation to the Jews that receiving God’s mercy and
graces should be followed by transformation through repentance and respect for
fellow human beings.
Based on these sources, the moral
values described in the parable of the lost sheep can be reduced to three
important points. First, through the parable of the lost sheep, Jesus proclaims
the forgiveness, care, love, and God’s mercy to the Jews and Gentiles. God is
waiting for the conversion of the Jews who call themselves righteous before God.
Second, God always gives everyone the opportunity to repent. There is no time
limit for the Jews (we too) to repent; God always waits and accepts those who
return to Him. Third, the parable of the lost sheep implies the value of
fellowship and transformation. Fellowship at this point means an attitude of
seeing fellow human beings as brothers and sisters and transformation means a
commitment to live in the guidance of God who always gives humans love, peace,
care, forgiveness, and compassion.
Theological Context of
Prophetic Dialogue
Migrants, poverty, and minority
groups are categorized as marginalized groups who are often treated with political
injustice, murder, and human rights violations. There are many marginalized
groups around us who needs our help and care. However, the question is how do
we see these people? Marginalization and poverty are not only about not having
the resources to live on or not eating three meals a day to stay healthy, but
also about not having the care and powerlessness of the people around them. The
tax collector and sinners in the parable of the lost sheep are not physically the
people who do not have food or house or children. As Peter Singer said poverty
is not about unsatisfied but it is about powerless from the social structure.
“But extreme poverty is not only a condition of unsatisfied material needs. It
is often accompanied by a degrading state of powerlessness.”[7] From
Singer's point of view, marginalization and poverty are often the result of a
system of injustice and lack of concern for humanity among us.
We all come from the same source of
life, namely the almighty power (God) who created everything on earth from whom
we receive our life and dignity as human beings. There is no guarantee that
some of human groups are better than the other groups, ethnic or certain culture
which from there people are usually classified in hierarchy system. Human
beings are God’s special creation that have been mandated to be fruitful, subdue
the world, and be care to all living creature (Genesis chapter 1). The
marginalized, poor people, and migrants are not groups of people without rights
and dignity. As Christians we are called to care for those people as our
brothers and sisters. This goal can be implemented through three approaches;
participatory dialogue and repentance, mindset transformation, and building a
community of love and care. First,
we as catholic and Church disciples are called to engage with participatory dialogue
with the migrants, poor people, and minority groups. We will never know each
other intensively until we live with them for a period of time. To experience
and understand the lives of immigrants, the poor, and minority groups, we must
engage in their difficult times with dialogue and prosperity actions. Through
the intensive dialogue with them, we will understand their struggles, needs,
and hope. With this understanding, we will come to know how to help them
physically and spiritually. Doing this participatory dialogue does not have to
be with large groups, we can do it with neighbors or people around us. In
relation with that, we also have to repent from our perception, the way we see
others. People who are different from our background are not people who need to
be discarded. They are still God's children and they are just like us who need
love, care and compassion.
Second, mindset transformation. As
Jesus transformed himself from God's essence into human form, we as His
disciples need to be transformed as well from our selfishness to generosity. Many
people in this world are so enthusiastic to have as much money and sources as
possible which from that income, they become in power to do whatever they want
to people who are economically powerless. We as Christians are not called to be
invaders for the helpless, we are called to be servants to those who do not
have the strength to live. Our resource is not billions of dollars, our
resource is our loving heart and will to live with marginalized people, listen
to their struggles, and be humble enough to be their friend.
Third, building a community of love
and care. As brothers and sisters in faith, our lives must represent the life
of Christ which is full of love, compassion and care. We should capture the
poor, immigrants, and minority group as the other side of the invisible God. This
means that serving the marginalized is the same as serving God Himself who has
brought them into this world. Even though they are marginalized, they still
have rights like us and are still God's children. We must love one another as
God has loved us.
Works
Cited
Kissinger,
Warren S. The parables of Jesus: A
history of Interpretation and
Bibliography. Metuchen:
The Scarecrow Press, 1979.
Levine,
Amy-Jill. The Enigmatic Parables of a
Controversial Rabbi: Short Stories by Jesus. New York: Harper One, 2014.
Scott,
Bernard Brandon. Hear Then the Parable: A
Commentary on the Parables of Jesus. Minneapolis: Fortress Press, 1989.
Singer,
Peter. The Life You Can Save. New
York: Random House, 2009.
Van
Eck, Ernest. “In the kingdom everybody has enough – A social-scientific and
Realistic Reading of the Parable of the Lost Sheep (Lk 15:4–6),” Department of New Testament Studies, University
of Pretoria, South Africa (2011):1. https://search.ebscohost.com/login.aspx?direct=true&db=a9h&AN=79325538&site=ehost-live.
Accessed, October 13,2021.
[1]
Van Eck, Ernest. “In the kingdom everybody has enough – A social-scientific and
Realistic Reading of the Parable of the Lost Sheep (Lk 15:4–6),” Department of New Testament Studies,
University
of Pretoria, South Africa (2011):1. https://search.ebscohost.com/login.aspx?direct=true&db=a9h&AN=79325538&site=ehost-live.
[2]
Kissinger, Warren S. The parables of
Jesus: A history of Interpretation and
Bibliography (Metuchen: The Scarecrow
Press, 1979), p. 4-5.
[3] Levine,
Amy-Jill. The Enigmatic Parables of a
Controversial Rabbi: Short Stories by Jesus (New York: Harper One, 2014),
p.28.
[4] Ibid., 28.
[5]
The gospel of John 7:52
[6]
Scott, Bernard Brandon. Hear Then the
Parable: A Commentary on the Parables of Jesus (Minneapolis: Fortress
Press, 1989), p.407
[7]
Singer, Peter. The Life You Can Save
(New York: Random House, 2009), p. 6.
Rabu, 20 Oktober 2021
The Fun of Childhood When Stealing Corn
By, Febri Wengke
When
I was childhood, the most I knew how the world is. It was started when I am 4
years old. On that moment I have begun found so many friends. Especially in my
village, there are my friends that I still remember Ignas, Ocen and Rino, we
have got in the same school that is Wae Belang Elementary School. When we were
at the classroom, we are actively during the lessons, no one no focus on during
the study. Because of that we have similar principal that is “the study is the
bridge for the better future”.
Once
upon the time where we go out to the estate, as our plan when we have finished
the lessons. The reason that to filch the fruits, cassavas, and corns. We were
going to Lalang area most of plantations, which planted by estate owner, even
though we don’t know whoever they are. That was not so far from our village. We
were enjoyed walking through rice fields and river.
“Hi…guys
come here and look at there! There are so many corns”, Ignas said.
Then
me and our friends Ocen also Rino comes to Ignas was standing, there happened
there are so many corns, how we are so amazed when look at the corns.
“Wahh…
They’re so nice I just would like take only three corns”, I said.
“No, I would like to take more then you, I would take ten corns because some of that I would bring it to home”, Ocen said.
I
was going inside the corns plantation through the right side, and also my
partner Rino he just to follow me.
“I
know with you will be save”, Rino said.
“Huss…don’t
be noise! Just to walk it slowly and look around”, I stressed.
Then
Ignas and Ocen go through the left side. While we were taking the corns, someone
from the corner of the estate was scream.
“Hay…What
are you doing there???” he asked loud.
That’s
estate owner screamed, we were straightly shut up on that scream and nobody do
something it’s like a statue.
When
I look at Rino, he was really square and began to shaking.
I
were scream back to that people, because I didn’t know who is he?
“Yeah.
. . Who are you?” I ask him. “We just want to take some of these corns”, I
stressed on what he ask to us.
“Ohh...
Thief!”
“Don’t
take my corns, and I will kill you if you take my corns, this my garden and
these are my plants”, He screamed.
Me
and my friends was really square, because of his statement that he will kill
us.
On
that time, I began to hold my slippers and started to run.
“Hay…
what? What do you want to do?” Rino
asked.
“Let
us get out from this estate prepare yourself,” I said.
“No…
no... no... I know you would like to run, but I can’t run fast, could we just
walk calm?” He suggested me.
“No!
Run...! as fast as you can!” I push him up.
While
I am running, I look to the Ignas and Ocen they are so far as fast as they can
run and I see the their slippers in ground they
just released it down, some of their corns that they have taken was fell
down, I don’t care it I just run as fast as I can. Also, I turn back a bit of
my view to the Rino, all his corns were fell it down, he didn’t bring it at
all. I just care one corn because the only one that I have taken.
“Run...
run...run…!” I screamed.
I was feeling tired, and just run slowly I look back at Rino, he was walked.
“Hay.
. .Febry! no body pursued us that man didn’t run follow us please stop to run
again”, he screamed and I stop to waiting him.
“Where
are your corns why you didn’t care it?” I asked him.
“Oouh...
No man, that was too much I taken the corns, I feel heavy that’s why I was fell
it down, while we were run”, he stressed.
“Ha.
. .ha. . .ha. . .it’s okay man”, I laughter look at his face was funny.
We
are looking back to way where we run, there was monkeys take our corns which
fell down.
“Ha...ha...ha...”,
we were laughter.
“We
are like monkeys too”, Rino said. Ha...ha...ha...”
After
that, we walked through the rice fields and show the Ignas, and Ocen was
sitting on the edge of the river, they were already making fire to burns their
corns, while they are burning the corns, me and Rino to surprised them.
“Wahh...!!!”
we screamed.
Ignas
and Ocen was so amazed and they would like to run.
“Run…!!!”,
they were screamed and run with the square.
“Ha…ha…ha...”,
we were laugh.
Because
of our laugh Ignas and Ocen was turn back they was confused look at me and Rino,
which nothing brings the corns. That actually I hide my corn in my pocket which
the only one.
“Hay,
man! Where are your corns?” Ignas asked.
“Did
you don’t go into the estate? Because you already know if there was a garden
owner and you didn’t tell us, which you were lied to us?” Ocen added and like
angry to me and Rino.
“No
man, I have care one corn and I save it in my pocket otherwise it fell down”, I
stressed.
“All
of mine I have fell it down, because feel heavy when I am running and I can’t
run fast.
Even
though, I have taken a lot of corns, but now it was nothing. Here the only body
of mine still safety otherwise almost killed by the estate owner”, Rino
exclaimed.
“Ha…ha…ha…”, we were laughed together.
Then
we were burn the corns, I have one corn, Ocen ’s three corns and Ignas ‘s four
corns.
We
were enjoying the corns and also view of rice fields, which so beautiful and
sunset.
We
spend the rest of the afternoon in the rice fields, until we go home.
5 Destinasi Wisata Yang Wajib Dikunjungi di Labuan Bajo Selain ke Pulau Komodo
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