 source: un.org Nowadays, climate change has become a buzz word, everywhere people talk about it, but most of them think that climate change is something given or only nature problem not as human problem, not as gender and youth problem. So, what happens then is that the response does not look at the underlying causes of climate change and global warming associated with an expansive and extractive development model that does not pay attention to the sustainability and respect for the earth and other creatures outside of humans. In the Paris Agreement Document—at Climate Change Conference took place in Paris 2015—for the first time a legal binding document was agreed, and it led the related parties to ratify the document. In addition, for the first time, there was also a global agreement that all states declared the temperature rise should be withheld or stopped at a maximum of 2 degrees. With the current pattern and model of development that by the majority not to say all the countries in the world, projected by the end of this decade the earth experiences a temperature rise until 3 degrees Celsius. This condition has a very wide impact such as changes in the growing season that can lead to unsuccessful planting and crop failure. In addition the rainy season becomes shorter but with higher intensity rainfall that triggers flash floods, landslides, and so on. Medium dry season becomes longer and very extreme to cause drought.
In last decade we have seen the increasing of hydrometeorological disaster or disaster caused by climate change. Indonesian National Board for Disaster Management (BNPB) noted that during 2016 there were 2,342 event of disasters or increase 35% compared to the event of disasters by 2015. About 92% of those event of disasters are hydrometeorological disasters dominated by floods, landslides and tornadoes. National losses due to disasters each year in Indonesia reach Rp40 trillion. The amount has covered losses due to climate change. A similar picture also occurs in the Asia Pacific region. In 2016, floods, storms and extreme temperatures killed 4,987 people and affected 35 million people and caused estimated damage of about $77 billion. Compared to historical standards, there were fewer disasters in 2016, but they still took a heavy toll (ESCAP 2017). Asia Pacific, as home to 60 million of the world's population, is the most disaster-prone region on the planet. The risk of disasters in this region can be exacerbated by climate change. The disaster included more life-threatening heatwaves, worsening floods and droughts, more frequent and stronger tropical storms, and more severe rainy seasons in East Asia and India. Climate change affects everyone, man, women, girls, boys, and vulnerable groups differently. The Difference is rooted in unequal power relation and harmful gender norms, age and gender are the factors. Given existing gender inequalities and development gaps, climate change ultimately places a greater burden on women. Men and women are affected by climate change in different ways, because the societal and cultural roles and responsibilities placed on them by families and communities are very different. For examples in rural areas, women are the primary food producers and providers of water and cooking fuel for their families, they have greater responsibility for family and community welfare. A number of existing data and research show the impact of climate change has more effect on women and girls, not only on their body condition but also on their roles. In some areas in Indonesia there is still a role gap and involvement which makes the position of women and girls more vulnerable in the context of accepting the impacts of climate change. We also see the different roles, status, power and economy between women and men that cause women to be part of the largest beneficiary group of climate change. Related to sustainable development on goal number 1, end poverty in all its forms everywhere, we should realize that ending poverty is a particularly pertinent youth issue, as those aged 15 to 24 are most likely to be among the working poor. Poverty is still an unresolved problem in Indonesia and has the greatest impact on women and girls. When we are talking about poverty, it is important to recognize that within poor families, it is girls and women who are most suffer the effect of poverty. Gender inequality places girls as second priorities after boys in term of education, food, and other opportunity. In poor families girls are burdened with more responsibilities related to domestic work than boys. Poor girls are particularly vulnerable as they experience multiple layers of oppresion which limit their access to opportunities and availability of choices. This situation is getting worse in a time of crisis. When extreme weather events hit community, girls and women bear the heaviest impact and they have fewer resources with which to cope. When clean water becomes more difficult to find, girls will go further to acquire it and place them in situations that are vulnerable to physical and sexual violence from boys and men. Girls are more likely to quit school than boys when the family economy gets worse. The opportunity to go to school is given to boys with the assumption that they will be the breadwinner and head of the family. In such situations, marrying girls is seen as a solution that can reduce the economic burden of the family. Other factors such as religious and cultural views and local customs are also influential. Child marriages in Asia and the Pacific are still very high, Indonesia is also ranked second in Southeast Asia after Cambodia. Related to goal number 3, ensure healthy live and promote well-being for all at all ages, there are some problems faced by youth in Asia Pacific regarding this issue. Adolescent fertility rates are amongst the highest in the world, while not all pregnant adolescents are guaranteed ante-natal care. In addition, female youth, relative to female children and older women, are particularly vulnerable to physical violence, sexual violence and harmful practices, often resulting in disability and death. Meanwhile it is estimated 620,000 youth living with HIV and about one-third of new infections in the region occur in this age-group (UNAIDS 2013). In some areas of Asia and the Pacific, young people's access to sexual and reproductive health and rights is still a problem. The strengthening of religious conservatism in some countries in Asia Pacific, such as Indonesia, makes it more difficult for young people to access SRHR. For young people living in remote areas, the situation will be more difficult, not only because of geographical factors but also because of limited information. The absence of comprehensive sexual education in the school curriculum further deprives them of adequate knowledge of their bodies and their sexuality. Girls face more difficult situations associated with biased cultural and religious views. Adolescent pregnancy puts young women at risk of haemorrhaging, spontaneous abortion, unsafe abortions and premature labor, as well as negatively impacting education, employment and civic engagement opportunities. Pregnancy in adolescent girls with a history of anemia due to poverty they face, will have an impact on infants born with potentially stunting. In situations where natural disasters events as a result of climate change are more frequent, the position of girls will be more vulnerable. Displacement sites for disaster victims are not always made with regard to the interests of girls and women as well as girls with disabilities. Health and sanitation facilities have not considered their needs. Under Goal 5 of the 2030 Agenda for Sustainable Development, the global community has committed to the elimination of “all forms of violence against women and girls in the public and private spheres, including trafficking and sexual and other types of exploitation” and of “all harmful practices, such as child, early and forced marriage and female genital mutilation”. A number of countries in Asia and the Pacific do not yet have laws that protect women and girls from sexual violence. Indonesia for example, only has laws that regulate the elimination of domestic violence, but other types of sexual violence have not been regulated. On the other hand, efforts to encourage laws that comprehensively protect women from sexual crimes are hampered by religious fundamentalists seeking to widen their influence. Meanwhile, as family economic conditions worsen due to floods, droughts and other disasters, girls and women will be more vulnerable to physical and sexual abuse or to be victims of early marriage / childhood. Girls who marry at a young age and then get pregnant have a great risk when giving birth. They also missed the opportunity to go to school, which then narrowed their chances of getting into the labor market. This makes their bargaining position with their husbands weaker and puts them in a cycle of poverty. Goal 6, ensure availability and sustainable management of water and sanitation for all. As a country where one third of the territory is water, Indonesia has an important role in ensuring access to clean water and sanitation for its citizens, underwater survival, and the world climate change movement. Three are out of ten people in the world or 2.1 billion people do not have access to clean water in their homes. Six out of ten or 4.7 million people in the world do not have good sanitation management (WHO 2017). Women and girls spend 6 hours of their time each day taking water (https://water.org/our-impact/water-crisis/). Climate change worsens the condition of women and girls in accessing clean water and proper sanitation. The life of women and girls are closely connected with water. Their household duties are exhausting; almost half of their time is spent doing labor like collecting water. Women are the primary users of water: cooking, cleaning, family hygiene, and sanitation. Despite the understanding of women regarding nature and the availability of water, children’s ability to access nature and their experience as managers of the sources of water for their families, this knowledge is often scorned or simply ignored by policy makers and engineers. Girls and women in particular, face significant sanitation challanges with lack of menstruals hygiene management and hygiene promotion. This conditon worse when sanitation facilities and clean water not accessible for them. Climate change worsens the condition of women and girls; they must go further to access clean water for their sanitation and their family needs, uncertain weather, and prolonged drought. Sustainable access to water and sanitation, particularly for young women and girls, can help them regularly and safely participate in productive activities such as education. SDGs Goal 7 focuses on sustainable energy, incorporating targets for renewable energy production, energy eficiency, and energy access. Access to clean and efficient energy is critical for economic progres, human welfare and environmental well-being. Based on World Bank data (2013, 2015) more than 24 million Indonesian households still use traditional cooking stoves. Kopernik an NGO in Bali, is trying to solve the problem by channeling appropriate technology in East Nusa Tenggara/Nusa Tengga Timur (NTT), one of remote area Indonesia. Kopernik distributes Biomass Stove to women and girls in NTT to help them do their house chores. This stove is a very useful innovation of women in NTT. Previously, women in NTT used stoves that earn smoke which is potentially damaging women's health. The Biomass stove is very efficient, they can use wooden sticks, coconut shells and wood shavings for fuels. Although the stove also uses wood, this Biomass Stove does not smoke as in the furnace and more energy efficient. This innovation is very helpful for women in that region. In addition, this appropriate technology can reduce carbon production and contribute to the decrease in CO2 that causes climate change, it’s one of way to mitigating climate change. We know that the status and prospects for girls and women are the most important indicator of our world’s stability, prosperity, and safety. We must acknowledge and realize that girls have unique potentials, they have a central role in families that depend on farming or livestock when coping with extreme weather events such as drought or flood. Therefore prioritizing education for girls is an important step in the mitigation of climate change. Study held by the Brookings Institution shows that empowering girls and women through a combination of education and family planning is the number one thing the world can do to address climate change. The study suggests that for every additional year of schooling a girl receives on average, her country’s resilience to climate disasters can be expected to improve by 3.2 points (as measured by the ND-GAIN Index, which calculates a country’s vulnerability to climate change in relation to its resilience). Therefore, there are platform in which each party can collaborate to support girls as agents of change in the pursuit of sustainable development and equitable climate action: (1) promote girls' reproductive rights. Global community must approach women’s reproductive health from a gender justice and rights-based perspective delivered through quality girls’ education programming. (2) Invest in girls’ education to foster climate participation and leadership. (3) Develop girls’ life skills for a green economy. Young People Play a Crucial Role in Achieving SDGs Asia and the pacific are home to 60% of the global population aged 15-24 years (UNDP 2017). Base on population proportions, around 85 million youth in Asia-Pacific are living in extreme poverty. In Indonesia one of five people (between 15-24 years old) represents approximately 63 million youth (33% of Indonesia’s total population is productive age). Young people is not a homogenous entity. Youth are a population group defined by age. Great variance exists among persons aged 15 to 24 years, within and between countries in Asia and the Pacific, and beyond. The diversity of youth is reflected in such other common demographic variables as sex, gender, sexuality, dis/ability, education, employment, income, fertility, health, civil status, citizenship, ethnicity, religion, language and geographic location. Currently Indonesia is entering the demographic dividend era and the peak is projected to occur in 2028-2031. The demographic dividend, also known as the dependency ratio, occurs when the ratio of young people (15 years and younger) and old people (65 and older) to people at a productive age (15-64 years) shrinks. A demographic dividend occurs when the number of people of working age is higher than the number of dependents— that is the elderly and children. The ratio of the elderly and children to the working age population, known as the dependency ratio, is low. A low dependency ratio indicates that potentially more people can be productive and contribute to the growth of economy, leading to unprecedented economic growth. Although young people have benefitted from the region’s social and economic dynamism, but significant numbers of youth across the region still face a variety of obstacles in their access to employment, education and healthcare. This situation is getting worse when natural disasters and extreme weather events occur. Young people, especially those facing structural disadvantages, suffer disproportionately in labour markets in times of crisis, and these impacts are likely to be exacerbated by climate change. Regarding education issue, extreme weather events have been shown to reduce participation, especially female youth, in education since the burden of schooling costs becomes higher and the need for adolescents and young people to contribute economically to households becomes greater. Moreover, climate crises can increase malnutrition among adolescents—through food shortages resulting from lower agricultural yields or loss in livelihoods opportunities—with potentially long-term health consequences, such as complications with pregnancy. The demographic bonus can be a demographic disaster if young people in Indonesia do not have access to good education, health rights and infrastructure, decent work and space and facility to increase their innovations. This has already happen in many remote areas of Indonesia. East Nusa Tenggara/Nusa Tenggara Timur (NTT), as one province experiencing a high rate of loss in the number of its productive people moving out to urban areas on other major islands, sees a very small benefit from its demographic dividend. Although economic growth in NTT is considered as moderate, about 5.04 percent in 2014, that growth failed to reduce poverty and to improve the human development progress of its people. The poverty rate in NTT is high, 19.60 percent in 2014. Its HDI is the second lowest of the 33 provinces. In Indonesia, young people also play an important role in SDGs movements. With the presence of technology, young Indonesians use it to provide mentoring services, counseling and education. For example there is a portal website known as HelpNona.com which provides counseling for young women who experience violence in romantic relationship, and also education about responsible relationship. In the field of education and technology, there is a community known as Girls in Tech Indonesia—as a chapter of global Girls in Tech—who empowers women in technology. In the context of education, social and humanity, there are several portals such as Indorelawan.org; a portal that connects volunteers with organizations across Indonesia, KitaBisa.com; as a portal for raising donation, ruangguru.com; an educational startup, Lactashare Child; as a startup for providing breast milk for babies across Indonesia to prevent malnutrition. In doing so, the young people have shown that they have an important role in achieving SDGs alongside with technology that has been being a very powerful tools in the millennial era. Robertus Robet [email protected] (Dosen Sosiologi, Fakultas Ilmu Sosial Universitas Negeri Jakarta) Tulisan ini akan dipresentasikan pada Pendidikan Publik JP 96 Feminisme dan Cinta, 8 Maret 2018 di Universitas Negeri Jakarta Pengantar
Tradisi Yunani klasik membagi tiga jenis cinta: yakni eros, cinta yang berbasis pada ego. Ia diarahkan pada orang lain, namun diperuntukkan bagi kepuasaan diri. Kedua, adalah philia, yakni cinta sebagai rasa persahabatan, cinta yang tumbuh dari relasi antar manusia satu sama lain. Ketiga adalah cinta agape, cinta dalam wujud yang paling tinggi, cinta yang hanya memberi tanpa berharap kembali. Cinta yang berani berkorban. Pandangan normatif dan humanisme klasik memosisikan cinta dalam kaitannya dengan kualitas esensial individu yakni kehendak bebas. Cinta juga dikonstruksi sebagai semacam substansi yang melampaui rasionalitas/akal budi. Sebagian orang mungkin akan menggunakan pandangan Pascal untuk memosisikan apa itu cinta, Pascal mengatakan bahwa Le cœur a ses raisons que la raison ne connaît point, ‘hati memiliki alasan-alasan yang tidak dapat diterangkan oleh akal.’ Dengan itu, cinta diperkuat dengan karakter yang khas: irasional, dengan sensibilitas yang khaostis di dalamnya. Dari sini berkembang pikiran yang menekankan sifat kontradiktif dari cinta: dia dialami sebagai suatu gejala universal dimana setiap orang merasa mengalaminya namun pada saat yang sama, bagi yang sedang mengalami ia beranggapan cinta sebagai hal yang khusus, intim, individual dan partikular. Cinta dimengerti sebagai gejala yang universal tapi selalu diyakini dalam pengalaman yang singular. Namun demikian seluruh pandangan normatif, humanis, romantik dan esensialis mengenai cinta ini, mengalami kebuntuan apabila kita benturkan dengan gejala atau peristiwa empiris yang membawa-bawa cinta. Mengapa ada orang yang membunuh demi cinta, atau mengorbankan diri untuk cinta, atau menyakiti dengan kekerasan karena cinta dan atau demi cinta. Selain itu, dengan melihat bagaimana ia secara empiris dialami dan dimengerti oleh setiap orang dalam singularitasnya, maka sulit untuk menemukan keterkaitan yang konstan antara cinta dengan feminisme. Dalam pengalaman umum cinta sering dimaknai sebagai pengalaman ‘kejatuhan’ individu sebagaimana dimengerti dalam istilah ‘jatuh cinta’, ‘putus cinta’, ‘cinta buta’. Sementara feminisme sebagai dunia pengalaman adalah dunia pengalaman kebangkitan dan emansipasi. Sehingga dari sini muncul pertanyaan, mungkinkan kita mengonseptualisasikan cinta dalam kerangka feminis yang emansipatif. Cinta Sebagai Gejala Narsistik Psikoanalis Perancis Jacques Lacan pernah menulis bahwa: “is not possible to say anything meaningful or sensible about love, ia juga melanjutkan bahwa “the moment one begins to speak about love, one descends into imbecility” (Lacan, 1990, Seminar VIII: ON Transferennce, (ed) Jacques Alain-Miller: hlm, 57 dan Lacan Seminar XX, hlm 17.) Kita tak mungkin mengucapkan sesuatu yang bermakna dan masuk akal mengenai apa itu cinta, begitu kita membicarakannya maka kita mendadak bego. Tentu saja, ucapan Lacan ini lebih dimaksudkan sebagai semacam retorik, karena pada kenyataannya ia salah satu orang yang paling banyak membicarakan dan menulis tentang cinta sebagai suatu gejala mental. Lacan boleh dibilang, adalah salah satu pemikir humaniora paling intens dalam membahas cinta. Dalam tradisi psikoanalisa, adalah Sigmund Fredu yang mula-mula menjelaskan apa itu cinta. Di dalam Freud, cinta dimengerti sebagai fenomena instingtual, dorongan libidinal ke arah objek cinta. Freud menyebut insting erotis ini sebagai Eros. Eros adalah insting yang mempertahankan hasrat manusia akan persatuan. Eros adalah insting untuk hidup, insting yang bertanggung jawab untuk tersediannya kreasi dan proliferasi kehidupan yang menghasilkan proses peradaban yang berupaya mengkombinasikan individu, orang banyak, bangsa dalam satu kesatuan. Lacan meneruskan pandangan cinta sebagai hasrat libidinal dari Freud, namun demikian ia menggeser elaborasi Freud mengenai daya kreasi cinta dan hasrat kesatuan dari cinta. Ketimbang meneruskan analisis Freud mengenai daya kreasi dari cinta, Lacan menekankan pemikirannya pada ilusi yang diakibatkan oleh ideal kebersatuan antara subjek dengan objek di dalam cinta. Cinta diposisikan sebagai hasrat imajiner (imaginary passion) yang menyangkut perasaan cinta kepada ‘the other’ yang citranya kita bangun berdasarkan pandangan tentang diri kita sendiri. Dengan kata lain cinta bukan lain adalah suatu mekanisme narsisitik, dimana subjek mencintai citranya sendiri di dalam objek yang dicintainya (loving me in the other). Pandangan Lacan mengenai cinta sebagai mekanisme narsistik ini secara tepat diringkas oleh RD. Laing dengan formulasi sebagai berikut: Narcissus fell in love with his image, taking it to be another. Jack falls in love with Jill’s image of Jack, taking it to be himself. She must not die, because then he would lose himself. He is jealous in case any one else’s image is reflected in her mirror. Jill is a distorting mirror to herself. Jill has to distort herself to appear undistorted to herself. To undistort herself, she finds Jack to distort her distorted image in his distorting mirror She hopes that his distortion of her distortion may undistort her image without her having to distort herself. (RD Laing, KNOT, 2005, hlm 36-37) Lacan mengatakan bahwa cinta adalah fenomena yang mengambil tempat di instansi ‘yang imajiner’. Cinta adalah perasaan akan ‘kesamaan’ dengan/bersama seorang lain. Dalam proses formasi subjek, the other yang dicintai oleh si subjek dipandang sebagai keseluruhan dimana si subjek ingin berada di dalamnya. Kita mencintai objek yang dapat kita fungsikan untuk mengompensasi ‘kekurangan’ kita. Renata Selecl memperkuat pandangan narsisitik mengenai cinta Lacan ini dengan menambahkan:
Ketika kita ‘jatuh cinta’, kita memosisikan orang yang kita cintai sebagai objek dari cinta kita, orang lain itu sebagai ‘ideal ego’. Kita mencintai orang itu persis karena kesempurnaan yang didambakan ego kita sendiri. Lebih jauh lagi, Lacan mengatakan :
Ketika seseorang (misalnya) seorang gadis menyatakan bahwa ia mencintai si laki-laki, ada dua kemungkinan terjadi: pertama, dengan itu ia mengungkapkan kepada si laki-laki rasa kekurangannya (lackness). Kedua, pada saat yang sama ia menyatakan hasratnya akan respons dari si laki-laki kepadanya. Dengan demikian, pernyataan cinta adalah pernyataan akan lackness. Di titik ini benar apa yang dikatakan Zizek bahwa “hanya yang berkekuranganlah yang mampu mencintai”. Analisa Lacan ini , memang secara khusus ditujukan untuk melihat cinta sebagai gejala narsistik. Pada titik ini, fungsi pandangannya mengenai cinta berguna secara ‘klinis’ untuk menghadapi sisi gelap cinta. Dengan memosisikan cinta di dalam instansi yang imajiner (the imaginary), maka Lacan mengenakan cinta sebagai elemen residual dari kontradiksi antara ‘yang nyata’ dengan ‘yang simbolik’. Cinta adalah lambang keterasingan di mana subjek ‘secara sadar’ tidak menyadari miss recognition yang ia kenali di dalam objek yang ia cintai. Perempuan Sebagai ‘Subjek Yang Tak Disebut Namanya” Seluruh penjelasan Lacan mengenai cinta sebagai gejala narsistik dan proses miss recognition subjek, memang mampu memberikan penerangan mengenai ketegangan dan dimensi negativitas dari cinta, cinta yang katastropik. Di sini, ia secara sengaja melepaskan penjelasan mengenai cinta sebagai daya hidup. Ia tidak ingin menjawab pertanyaan mengapa orang berkorban demi kebahagiaan orang lain. Mengapa ada agape? Persoalan kita sekarang, bagaimana kita menjelaskan cinta yang melambangkan kemunculan subjek. Dari mana asal-usul kehendak untuk mencintai? Dari mana muncul cinta yang non egoistic, cinta sebagai perbuatan baik? Dari mana untuk pertama kalinya, subjek mengenal cinta? Dari mana kita belajar mencintai dalam pengertian baik? Dari Freud kita mendapatkan sedikit jejak mengenai cinta sebagai insting yang mendorong daya kreasi. Dengan itu, Freud memberikan kita semacam sinyal bahwa cinta merupakan dimensi yang bersifat konstitutif di dalam pendirian individu. Cinta ada di dalam kapasitas hasrat individu. Namun demikian, Freud nampaknya juga tidak sempat menjelaskan dari mana asal-usul cinta, sebagai instalasi instingtif dalam diri subjek, apakah ia muncul secara terberi? Kalau cinta diposisikan sebagai insting dasar libidinal, maka dengan itu cinta ada di dalam instalasi id, ia diregistrasi oleh super ego. Kemudian yang jadi soal, apakah agape juga berasal dari id? Di sini Freud benar ketika menunjuk status instingtif cinta, cinta sebagai bagian konstitutif subjek, namun ia keliru ketika menempatkan cinta semata-mata sebagai bagian dari instalasi id. Mengapa? Karena ada cinta yang sama sekali berada di luar libido. Kedua, Freud juga kurang menjelaskan bagaimana dimensi instingtif cinta muncul, di dalam Freud dimensi instingtif ini terkesan bersifat biologis semata. Padahal cinta senantiasa terkait dengan ‘the other’ artinya, ia mesti tertanam dengan basis keberadaan yang lain, cinta tak pernah semata-mata biologis. Ia ditumbuhkan, dikenali dan muncul dari pengalaman sosial. Pengalaman sosial yang paling primordial dan subtil. Dari mana? Dari mana asal usul cinta? Dari mana agape berasal? Cinta agape muncul sebagai hasil pengalaman individual dalam berhadapan dengan trauma pertama. Namun untuk memahaminya, kita mesti menggeser pandangan kita mengenai cinta dari sudut pandang si subjek yang mencintai, kepada subjek yang saya sebut dengan istilah ‘subjek yang tak pernah disebut namanya’. Siapakah ‘subjek yang tak pernah disebut namanya’? Subjek yang tak pernah disebut namanya di sini adalah: perempuan/ibu. Waktu Freud dan Lacan menjelaskan cinta, keduanya memandang dari sudut pandang subjek (anak), keduanya memandang dari sudut pandang ‘perkembangan individu’. Cinta dikonstruksi dari sudut pandang si subjek yang bukan lain si anak. Akibatnya, baik Lacan maupun Freud luput memahami asal usul primordial subjek, subyek sebagai hasil kreasi dan dorongan kehendak untuk hidup dari si ibu. Tanpa dorongan atau hasrat hidup yang dibangun dari tubuh si ibu, subjek adalah ketakmungkinan. Salah satu cara memahami asal usul primordial cinta agape, dapat kita lakukan melalui kesalahan sama yang dilakukan oleh Julia Kristeva, dalam penjelasannya mengenai ‘abjeksi”. Kristeva adalah penulis utama yang mengkritik gagasan Lacan dan Frued, terutama gagasan ‘tahap cermin’ Lacan, Dalam kritiknya, Kristeva menunjukkan bahwa gagasan Lacan mengenai subjek diambil dari posisi ‘mather-free’. Menurutnya, ‘tahap cermin’ yang dijelaskan Lacan, hanya mungkin terjadi setelah adanya satu fase yang lebih awal yakni apa yang disebutnya dengan ‘abjeksi’. Abjeksi adalah pra kondisi dari miss recognition dan narsisisme subjek. Apa itu abjeksi, abjeksi adalah momen ketika anak/subjek secara fisik dan mental dilepaskan dari tubuh asal-usulnya yakni tubuh si ibu, sehingga dengan itu ia bisa berdiri dan tumbuh sebagai subjek manusia yang independen. Abjeksi adalah syarat awal dari pengenalan diri subjek, momen katastrofik di mana ia dipisahkan dari tubuh ibunya. Di dalama Kristeva, abjeksi merupakan syarat mutlak dari dimulainya pengenalan aku dalam berhadapan dengan the other. Dalam abjeksi, tubuh ibu adalah the other pertama bagi si anak (Kristeva, J.1982, Powers of Horror: An Essay on Abjection). Kristeva membangun konsep abjeksi untuk menjelaskan dimensi keterpatahan temporal dan spasial dalam kehidupan subjek manakala subjek mengalami pengalaman kengerian dari kehilangan sebagai akibat dari pembedaan/pemisahan antaara dirinya dengan the other (tubuh ibunya). Abjeksi, dengan demikian adalah zona antara being dan non-being, batas-batas dari kondisi subjek sebagai ‘a living being”. Dengan itu, abjkesi juga pada dasarnya adalah batas-batas antara tubuh individual dengan tubuh sosial. Dengan penjelasan abjeksi ini, Kristeva secara tepat menyuarakan ‘subjek yang tak disebut namanya’ dalam Lacan dan Freud sebelumnya dalam pendirian subjek. Namun demikian, di dalam Kristeva tubuh maternal ibu masih dipandang sebagai poros yang pasif. Tubuh maternal ibu, masih dilihat semata-mata sebagai medium identitas melalui mana subjek memisahkan diri dan menemukan identitasnya. Perempuan disebut namanya, namun ia disebut sebagai objek abjeksi, ia ada sebagai landasan untuk menjelaskan subjek. Dengan demikian di sini, Kristeva, sebagaimana Lacan dan Freud juga masih melihat subjek dari sudut pandang subjek bukan dari sudut pandang maternal. Akibatnya ia juga luput menjelaskan asal-usul agape. Cinta Tak Mungkin Tanpa “Subjek Yang Dikenal Namanya” Namun yang luput dijelaskan oleh Kristeva, adalah abjeksi hanya mungkin terjadi tanpa kehendak ibu. Tubuh Ibu bukanlah tubuh pasif, yang diposisikan semata-mata sebagai objek hasrat dan objek identitas si anak. Kelahiran dan pemisahan tubuh si anak dari tubuh ibunya bukanlah semata-mata proses mekanistis-biologis. Keterpisahan tubuh ibu dengan tubuh si anak, bukan pertama-tama diakibatkan oleh gaya gravitasi. Keterpisahan dan pembentukan identitas anak pasca trauma pemisahan tubuh anak dari ibunya, hanya mungkin terjadi atas kehendak dan daya dorong dari ibu. Setiap peristiwa kekahiran adalah melampirkan dua dimensi paradoksal: potensi kehidupan baru melalui perjuangan atas hidup/mati tubuh maternal perempuan. Dengan demikian, kelahiran dan kemunculan subjek pasca-abjeksi adalah hasil dari hasrat hidup si ibu. Hasrat hidup untuk dirinya sekaligus untuk si anak. Sebelum abjeksi: yang adalah kebersatuan hidup antara si anak dan si ibu. Kelahiran dan abjeksi adalah hasil dari kehendak untuk memilihara daya hidup dari si ibu. Dengan demikian pada mulanya bukanlah subjek, yang menjadi mula adalah kehendak ibu akan hidup. Inilah cinta pertama itu: kehendak ibu untuk meneruskan hidup. Cinta pertama selalu terarah pada kehendak untuk hidup bagi yang lain. Cinta sebagai kehendak hidup adalah dasar dari pengalaman eksistensial primordial setiap orang dalam mengenal kebaikan purba. Dengan demikian, ibu adalah sumber manusia mengenal cinta sebagai kebaikan paripurna. Pada mulanya bukan kata, pada mulanya adalah cinta ibu. Cinta tak mungkin tanpa subjek yang tak disebut namanya. Cinta tak mungkin tanpa kehendak hidup dari ibu. |
AuthorDewan Redaksi JP, Redaksi JP, pemerhati masalah perempuan Jurnal Perempuan terindeks di:
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