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Nur Sayyid Santoso Kristeva, M.A Sekolah Analisis Sosial (SAS) Pergerakan Mahasiswa Islam Indonesia (PMII) NUR SAYYID SANTOSO KRISTEVA, M.A. Diterbitkan atas solidaritas, dukungan dan kerjasama: Institute for Philosophical and Social Studies (INSPHISOS), Komunitas Diskusi Progressif: Eye On The Revolution & Revolusi Demokratik, Jaringan Inti Ideologis Pergerakan Mahasiswa Islam Indonesia (PMII). Anti-Copyright © 2014, dicetak, diterbitkan dan disebarkan untuk kebutuhan amunisi intelektual Kader Inti Ideologis dan kebutuhan gerakan sosial. 1 Sekolah Analisis Sosial (SAS) Pergerakan Mahasiswa Islam Indonesia (PMII) BUKU PANDUAN SEKOLAH ANALISIS SOSIAL PERGERAKAN MAHASISWA ISLAM INDONESIA (PMII) Nur Sayyid Santoso Kristeva,M.A. © Insphisos, Eye On The Revolution & Revdem, PMII, 2014. [PARADIGMA ILMU-ILMU SOSIAL & PERUBAHAN SOSIALDINAMIKA PERUBAHAN SOSIAL INDONESIAPROTES SOSIAL, REFORMASI POLITIK DAN GERAKAN SOSIALSTRATEGI GERAKAN SOSIAL: MEMBEDAH RELASI NEGARA & MASYARAKATMARXISME, IDEOLOGI KAPITALISME, SOSIALISME, KOMUNISMEKERANGKA PIKIR REVOLUSI SOSIAL & REVOLUSI POLITIKANALISIS GEO-EKONOMI, SOSIAL DAN POLITIKPETA DAN LANGKAH PRAXIS ANALISIS SOSIALSTUDI DASAR ADVOKASIMANAJEMEN DAN RESOLUSI KONFLIKANALISIS WACANA MEDIA (MEDIA DISCOURSE ANALYSIS)PARADIGMA ANALISIS WACANA MEDIA (MODEL TEUN A VAN DIJK)TEHNIK AGITASI, ORASI & PROPAGANDATEHNIK DAN MANAJEMEN AKSI MASSATEHNIK LOBBY DAN NEGOSIASIPENGORGANISASIAN MASYARAKAT (CO)] Disusun Oleh: Nur Sayyid Santoso Kristeva, M.A. HP. 085 647 634 312/ E-Mail: [email protected]. Alumnus (S.1) UIN Sunan Kalijaga Jogjakarta, Alumnus Program Pascasarjana (S.2) Sosiologi FISIPOL UGM, Dosen Muda Universitas Nahdlatul Ulama Al-Ghozali (UNUGA) Cilacap, Pergerakan Mahasiswa Islam Indonesia (PMII) Daerah Istimewa Jogjakarta. Cetakan Kelima, Maret 2014 Front & Back Cover + 241 Halaman Penyunting : Tim Insphisos & Revdem Cover & Lay-out : Tim Insphisos & Revdem Diterbitkan atas solidaritas, dukungan dan kerjasama: Institute for Philosophical and Social Studies (INSPHISOS), Komunitas Diskusi Progressif: Eye On The Revolution & Revolusi Demokratik, Jaringan Inti Ideologis Pergerakan Mahasiswa Islam Indonesia (PMII). Anti-Copyright © 2014. Dengan mencantumkan penulis sebagai hak dan pengakuan intelektual penulis, maka penulis dan penerbit memperbolehkan untuk mengutip, mereproduksi atau memperbanyak, baik sebagian maupun keseluruhan isi buku ini dengan cara elektronik, mekanik, fotokopi, perekaman, scanner, microfilm, vcd & cd-room, rekaman suara atau dengan tehnologi apapun dengan izin atau tanpa seizin penulis dan penerbit. Dokumen intelektual ini dicetak, diterbitkan dan disebarkan untuk kebutuhan amunisi intelektual Kader Inti Ideologis dan kebutuhan gerakan sosial. Bukan Panduan Sekolah Analisis Sosial ini adalah edisi khusus komunitas gerakan progresif untuk agitasi & propaganda wacana kiri. Untuk kader inti ideologis jaringan sayap kiri. Sebarkan dan berorganisasilah! Baca & Lawan! 2 Sekolah Analisis Sosial (SAS) Pergerakan Mahasiswa Islam Indonesia (PMII) DAFTAR ISI PENGANTAR PENULIS—[ 4 ] GRAND-DESIGN & ALUR PEMBELAJARAN SAS—[ 7 ] Hand-Out 01: PARADIGMA ILMU-ILMU SOSIAL & PERUBAHAN SOSIAL—[ 12 ] Hand-Out 02: DINAMIKA PERUBAHAN SOSIAL INDONESIA—[ 30 ] Hand-Out 03: PROTES SOSIAL, REFORMASI POLITIK DAN GERAKAN SOSIAL—[ 36 ] Hand-Out 04: STRATEGI GERAKAN SOSIAL: MEMBEDAH RELASI NEGARA & MASYARAKAT—[ 47 ] Hand-Out 05: MARXISME, IDEOLOGI KAPITALISME, SOSIALISME, KOMUNISME—[ 53 ] Hand-Out 06: KERANGKA PIKIR REVOLUSI SOSIAL & REVOLUSI POLITIK—[ 91 ] Hand-Out 07: ANALISIS GEO-EKONOMI, SOSIAL DAN POLITIK—[ 101 ] Hand-Out 08: PETA DAN LANGKAH PRAXIS ANALISIS SOSIAL—[ 155 ] Hand-Out 09: STUDI DASAR ADVOKASI—[ 162 ] Hand-Out 10: MANAJEMEN DAN RESOLUSI KONFLIK—[ 166 ] Hand-Out 11: ANALISIS WACANA MEDIA (MEDIA DISCOURSE ANALYSIS) —[ 182 ] Hand-Out 12: PARADIGMA ANALISIS WACANA MEDIA (MODEL TEUN A VAN DIJK) —[ 190 ] Hand-Out 13: TEHNIK AGITASI, ORASI & PROPAGANDA—[ 201 ] Hand-Out 14: TEHNIK DAN MANAJEMEN AKSI MASSA—[ 208 ] Hand-Out 15: TEHNIK LOBBY DAN NEGOSIASI—[ 214 ] Hand-Out 16: PENGORGANISASIAN MASYARAKAT (CO)—[ 224 ] TENTANG PENULIS—[ 239 ] 3 Sekolah Analisis Sosial (SAS) Pergerakan Mahasiswa Islam Indonesia (PMII) PENGANTAR PENULIS SEJARAH ekonomi bangsa selama masa penjajahan 3,5 abad menggambarkan eksploitasi sistem kapitalisme liberal atas ekonomi rakyat yang berakibat pada pemiskinan dan distribusi pendapatan dan kekayaan masyarakat yang sangat pincang. Struktur sosial ekonomi yang tak berkeadilan sosial ini, melalui tekad luhur proklamasi kemerdekaan, hendak diubah menjadi masyarakat yang adil dan makmur berdasarkan Pancasila: Ketuhanan Yang Maha Esa, Kemanusiaan yang Adil dan Beradab, Persatuan Indonesia, dan Kerakyatan yang dipimpin oleh Hikmat Kebijaksanaan dalam Permusyawaratan/ Perwakilan, serta dengan mewujudkan Keadilan Sosial bagi Seluruh Rakyat Indonesia. Dengan warisan sistem ekonomi dualistik dan sistem sosial-budaya pluralistik, bangsa Indonesia membangun melalui “eksperimen” sistem sosialis dan sistem kapitalis dalam suasana sistem ekonomi global yang bernaluri pemangsa (predator). Eksperimen pertama berupa sistem ekonomi sosialis (1959-66) gagal karena tidak sesuai dengan moral Pancasila dan pluralisme bangsa, sedangkan eksperimen kedua yang “demokratis” berdasar sistem kapitalisme pasar bebas (1966 – 1998) kebablasan karena paham internasional liberalisme cum neoliberalisme makin agresif menguasai ekonomi Indonesia dalam semangat globalisasi yang garang. Krisis moneter yang menyerang ekonomi Indonesia tahun 1997 merontokkan sektor perbankan-modern yang keropos karena sektor yang kapitalistik ini terlalu mengandalkan pada modal asing. Utang-utang luar negeri yang makin besar, baik utang pemerintah maupun swasta, makin menyulitkan ekonomi Indonesia karena resep-resep penyehatan ekonomi dari ajaran ekonomi Neoklasik seperti Dana Moneter Internasional (IMF) tidak saja tidak menguatkan, tetapi justru melemahkan daya tahan ekonomi rakyat. Sektor ekonomi rakyat sendiri khususnya di luar Jawa menunjukkan daya tahan sangat tinggi menghadapi krisis moneter yang berkepanjangan. Ekonomi Rakyat yang tahan banting telah menyelamatkan ekonomi nasional dari ancaman kebangkrutan. Krisis sosial dan krisis politik yang mengancam keutuhan bangsa karena meledak bersamaan dengan krisis moneter 1997 bertambah parah karena selama lebih dari 3 dekade sistem pemerintahan yang sentralistik telah mematikan daya kreasi daerah dan masyarakat di daerah- daerah. Sistem ekonomi liberal yang dianut suatu negara untuk mengintegrasikan diri dalam sistem ekonomi pasar, telah menyebabkan makin meningkatnya angka kesenjangan dan kemiskinan di mana lebih dari 1,2 milyar penduduk bumi ini hidup dalam kemiskinan yang ekstrem—kurang dari satu dollar AS/ hari karena repatriasi keuntungan investasi dan utang yang ditanamkan di negara- negara miskin—sementara pemilik perusahaan Microsoft Bill Gates, berpendapatan US$95 per detik. Bahkan kekayaan perusahaan-perusahaan multinasional—General Motors pada tahun 1997 telah mencapai US$ 164 milyar—sementara GDP Norwegia mencapai US$ 153 milyar, dan GDP Indonesia US$ 52,3 milyar. Makna kapitalisme untuk kepentingan publik tersebut, oleh Adam Smith diilustrasikan dengan sangat jelas: “Apa yang kita harapkan untuk makan malam kita tidaklah datang dari keajaiban dari si tukang daging, si pemasak bir atau si tukang roti, melainkan dari apa yang mereka hormati dan kejar sebagai kepentingan pribadi. Malah seseorang umumnya tidak berkeinginan untuk memajukan kepentingan publik dan ia juga tidak tahu sejauh mana ia memiliki andil untuk memajukannya. Yang ia hormati dan ia kejar adalah keuntungan bagi dirinya sendiri. Di sini ia dituntun oleh tangan-tangan yang tak terlihat (the invisible hands) untuk mengejar yang bukan bagian dari kehendak sendiri. Bahwa itu juga bukan merupakan bagian dari masyarakat, itu tidak lantas berarti suatu yang lebih buruk dari masyarakat. Dengan mengejar kepentingan sendiri, ia kerap kali memajukan kepentingan masyarakat lebih efektif dibandingkan dengan jika ia sungguh-sungguh bermaksud memajukannya. Saya tidak pernah menemukan kebaikan yang dilakukan mereka yang sok berdagang demi kepentingan publik”. Premis ini di kemukakan Adam Smith dalam The Wealth of Nations pendahuluan dan catatan pinggir oleh Edwin Cannan, New 4 Sekolah Analisis Sosial (SAS) Pergerakan Mahasiswa Islam Indonesia (PMII) York: The Modern Library, 1973. Menurut Ayn Rand (1970), kapitalisme adalah “a social system based on the recognition of individual rights, including property rights, in which all property is privately owned". (Suatu sistem sosial yang berbasiskan pada pengakuan atas hak-hak individu, termasuk hak milik di mana semua pemilikan adalah milik privat). Jorge Larrain memahami kapitalisme dengan menghadirkan paham komunisme. Ia mengemukakan “kapitalisme dicirikan oleh dominasi obyek atas subyek, modal atas pekerja, kondisi produksi atas produsen, buruh mati atas buruh hidup”. Bahkan menurut Karl Marx kapitalisme adalah hasil dari praktek reproduksi manusia. Denis Goulet dalam bukunya The Cruel Choice (1973) melihat keterbelakangan (underdevelopment) tidak semata-mata sebagai kemelaratan dan pendapatan yang rendah. Underdevelopment merupakan bentuk dehumanisasi, karenanya untuk dapat menghayatinya, orang harus memahami alam pikiran keterbelakangan tadi. Bagi Goulet, pembangunan tidak hanya masalah ekonomi, tetapi masalah kemanusiaan. Karenanya tolok ukur keberhasilan pembangunan menurutnya adalah, life sustenance, self esteem, dan liberation. Alberto Guerreiro Ramos (1976) melihat terjadinya kecenderungan pembangunan
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