SKRIPSI
PANDU WICAKSONO
0806356143
Saya yang bertanda tangan di bawah ini dengan sebenamya menyatakan bahwa
skripsi ini saya susun tenpa tindakan plagiarism sesuai dengan peraturan yang
berlaku di Universitas Indonesia.
Jika di kemudian hari temyata saya melakukan tindakan Plagiarisme, saya akan
bertanggung jawab sepenuhnya dan menerima sanksi yang dijatuhkan oleh
Universitas Indonesia kepada saya.
Pandu Wicaksono
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NPM : 0806356143
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DEWAN PENGUJI
Pembimbing : Diding Fachrudin, M. A. ( ......... . : )
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Skripsi ini telah melewati tahapan yang mudah dan susah. Dengan adanya
penelitian-penelitian terdahulu yang sejenis memberikan kemudahan bagi saya
untuk menyelesaikan skripsi ini. Perasaan takut yang dominan bercampur sedikit
rasa malas menggelayuti saya ketika mencoba untuk menerapkan analisis wacana
kritis terhadap data yang saya miliki. Ketakutan itu cukup beralasan bagi saya
mengingat minimnya pengetahuan tentang teori pendamping untuk mengupas
pidato ini. Oleh karena itu, saya terus berusaha untuk menelaah data dengan
pendekatan analisis wacana. Akan tetapi, dosen pembimbing beberapa kali
menyarankan saya untuk menggunakan analisis wacana kritis dan membaca
penelitian-penelitian sejenis yang dilakukan oleh senior-senior saya. Alhasil, saya
menemukan suatu pencerahan bahwa ada suatu metode yang cukup sederhana
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Analisis wacana..., Pandu Wicaksono, FIB UI, 2012
untuk melengkapi kekurangan dalam analisis wacana kritis yang saya gunakan,
yaitu dengan menggunakan teori struktur retorika.
Sudut pandang yang berbeda merupakan hal yang coba ditawarkan oleh
penelitian ini. Tentunya menarik untuk menelaah gagasan yang ditawarkan oleh
kepala negara dari sebuah negara yang berpengaruh, seperti Amerika, dan
dampaknya terhadap Indonesia atau negara lain. Di sisi lain, saya melihat hal
sebaliknya tidak akan kalah menarik. Oleh karenanya, saya bersikeras untuk
melanjutkan penelitian dengan data yang ada.
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Analisis wacana..., Pandu Wicaksono, FIB UI, 2012
8. Keluarga besar mahasiswa program studi Inggris UI, baik yang masuk
ke dalam Ikatan Mahasiswa Inggris (IKMI) maupun tidak karena telah
menjadi bagian dari keluarga saya selama 4 tahun terakhir. Mereka
adalah tempat saya belajar, berbagi, bermain, berkelahi, dan berjuang.
9. Keluarga besar Sekolah Dasar Negeri Bojong 5, Pameungpeuk, Garut
beserta masyarakat kampung Cikangkung, Cikuya, dan Cipalahlar,
khususnya keluarga Pak Endang dan siswa-siswi kelas 5 SDN Bojong
5 karena telah menjadi alasan terbesar saya untuk menyelesaikan
skripsi ini. Setiap saya kurang bersemangat, hanya dengan mengingat
merekalah saya ingin segera menuntaskan penelitian ini. Hadiah
terbesar bagi saya adalah bisa bertemu dengan mereka lagi. Oleh
karena itu, saya tidak bisa berlarut-larut dalam pengerjaan skripsi ini.
10. Geng Ular (Alfi, Adel, Seto, Ririn, dan Wirda) karena selalu membuat
saya malu dengan jiwa-jiwa muda mereka yang selalu bersemangat.
Perasaan itulah yang sudah mengembalikan jiwa muda saya dan
memberikan saya dorongan moral di manapun mereka berada.
11. Pak Cecep dan Istri selaku pengurus Rumah Singgah Bina Tulus Hati
di Kampung Lio serta siswa-siswi di sana yang berbaik hati
mendoakan saya ketika saya bepergian jauh dan menjalani ujian.
Anak-anak di rumah singgah turut menjadi alasan untuk menuntaskan
skripsi ini karena mereka mungkin akan kekurangan tambahan
pelajaran jika saya terlalu lama berurusan dengan tugas akhir.
12. Geng Shuffle (Ade Linna, Beta Golda Nisa, Faries Muchlisin, dan
Sekar Sejati serta Chintya, sebagai penasihat) atas kebersamaannya di
masa-masa galau mengerjakan skripsi dan atmosfer unik yang telah
diciptakan. Untuk inisial A, B, F, dan S diharapkan dapat sesegera
mungkin menyusul lulus.
13. Pembina Teater Sastra (Tesas), Mas Yudi, dan teman-teman di Tesas
karena tanpa mereka saya mungkin hanya akan menjadi robot dan
menjadi naif, atau robot naif.
14. Keluarga besar panitia dan pengajar Gerakan UI Mengajar batch 1
karena telah menjadi keluarga dalam pengalaman yang tak terlupakan,
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Analisis wacana..., Pandu Wicaksono, FIB UI, 2012
memberikan semangat untuk saya, dan memberikan kesempatan yang
sangat berharga sebelum saya lulus kuliah.
15. Teman-teman kepanitiaan Desa Mandiri BEM UI 2012 yang membe-
rikan semangat di kala saya kewalahan mengerjakan tugas-tugas
sebagai Public Relation dan skripsi. Terutama Viola Almira yang
walaupun tidak banyak membantu saya, meminta untuk dimasukkan
namanya ke sini. Sayangnya dia sudah punya pacar, kalau belum
mungkin namanya minta dimasukkan ke hati saya.
16. Teman-teman FLAC (Future Leaders for Anti-Corruption) yang telah
memberikan saya kesempatan untuk tergabung dan ikut merasakan
kegiatan yang luar biasa di akhir-akhir masa perkuliahan saya.
17. Terakhir, namun bukan berarti paling tidak penting, para mantan
karena mereka telah menjadi faktor pembentuk karakter saya seperti
sekarang ini. Walaupun mereka mantan, mereka masih bersedia untuk
saya hubungi dan beberapa kali menanyakan perkembangan skripsi
saya. Terutama Imeh yang beberapa kali menemani saya mengerjakan
skripsi serta brain-storming ide dan konsep.
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Analisis wacana..., Pandu Wicaksono, FIB UI, 2012
HALAMAN PERNYATAAN PERSETUJUANl'qBLlKASI
Analisis Wacana Kritis terhadap Retorika Hubungan Islam dan Amerika Serikat
dalam Pidato Susilo Bambang Yudhoyono di Universitas Harvard
beserte perangkat yang ada (jika diperlukan). Dengan Hak Bebas Royalti
Noneksklusif ini Universitas Indonesia berhak menyimpan, menga1ilunedial
formatkan, mengelola dalam bentuk pangkalan data (database), merawat, dan
memublikasikan tugas akhir saya selema tetap mencantumkan nama saya sebagai
penulis/pencipta dan sebagai pemilik Hat Cipta.
Dibuat di : Depok
Pada tanggal : 13 Juli 2012
Yang menyatakan
~b5Jb
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After attending the G-20 forum, the president of Indonesia, Susilo Bambang
Yudhoyono (SBY) gave a speech in Harvard University as one of his activities in
the United States of America. It is also a response to Barrack Obama’s speech in
Cairo. Through his speech, which titled “Toward Harmony among Civilizations”,
SBY presented nine imperatives to achieve harmony. Besides, he also built
rhetoric of relationship between Muslim community, especially Indonesia, and
America. This study aims to elaborate rhetoric formation, strategy, and motivation
which are built by SBY. By using critical discourse analysis approach and clash of
civilization theory, it discovers that there is a tendency to strengthen the image of
Indonesia instead of arranging Islam as a partner of America to attain world’s
peace.
Keywords:
Rhetoric, discourse, critical discourse analysis, speech
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HALAMAN JUDUL………………………………………………………………i
SURAT PERNYATAAN BEBAS PLAGIARISME…………………………...ii
SURAT PERNYATAAN ORISINALITAS……………………………………iii
LEMBAR PENGESAHAN………………………………………………………iv
KATA PENGANTAR…………………………………………………………….v
LEMBAR PERSETUJUAN PUBLIKASI KARYA ILMIAH…………………..ix
ABSTRAK………………………………………………………………………...x
ABSTRACT………………………………………………………………………xi
DAFTAR ISI………………………......................................................................xii
BAB I PENDAHULUAN………………………………………...……………...1
1.1 Latar Belakang...……………..……………………… ……………….1
1.2 Rumusan Masalah……………………………………………………..9
1.3 Tujuan Penelitian…………….….……………………………….........9
1.4 Pembatasan Masalah……………….…………………………….......10
1.5 Hipotesis Penelitian…………….…………………………………….10
1.6 Metodologi Penelitian……………….……………………………….10
1.7 Manfaat Penelitian……………………..…………………………….11
1.8 Sistematika Penyajian……………………………..…………………12
BAB II LANDASAN TEORI……………………………….............................13
2. 1 Wacana………………………………………………………………13
2. 2 Analisis Wacana Versus Analisis Wacana Kritis……………………15
2. 2. 1 Analisis Wacana………………………………………………15
2. 2. 2 Analisis Wacana Kritis………………………………………..16
2. 2. 2. 1 Analisis Wacana Peristiwa Komunikatif…………..19
2. 2. 2. 2 Analisis Urutan Wacana……………………………22
2. 3 Fungsi Wacana………………………………………………………23
2. 4 Teori Struktur Retorika……………………………………………...28
2. 4. 1 Jenis-Jenis Relasi……………………………………………..30
2. 4. 2 Jenis-Jenis Skema…………………………………………….32
2. 4. 3 Nuklearitas……………………………………………………36
2. 4. 4 Klasifikasi Relasi……………………………………………..36
2. 4. 5 Aplikasi Skema……………………………………………….38
2. 4. 6 Teori Struktur Retorika Analisis Berganda…………………..39
2. 5 Benturan Peradaban…………………………………………………40
BAB III ANALISIS…………………………………………………………….42
3. 1 Struktur Pidato Susilo Bambang Yudhoyono………………………42
3. 2 Analisis Bagian Pembuka…………………………………………...46
3. 2. 1 Analisis TSR Bagian Pembuka……………………………….46
3. 2. 2 Analisis Wacana Kritis Representasi di Tingkat Klausa……..49
3. 2. 3 Analisis Wacana Kritis Representasi di Tingkat Kombinasi
Klausa………………………………………………………………..52
3. 2. 4 Analisis Praktik Wacana……………………………………...55
3. 2. 5 Analisis Urutan Wacana………………………………………56
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Analisis wacana..., Pandu Wicaksono, FIB UI, 2012
3. 2. 6 Analisis Fungsi Wacana………………………………………57
3. 3 Analisis Bagian Isi…………………………………………………..58
3. 3. 1 Analisis TSR Bagian Isi………………………………………58
3. 3. 2 Analisis Wacana Kritis Representasi di Tingkat Klausa……..62
3. 3. 3 Analisis Wacana Kritis Representasi di Tingkat Kombinasi
Klausa………………………………………………………………..64
3. 3. 4 Analisis Praktik Wacana……………………………………...67
3. 3. 5 Analisis Urutan Wacana………………………………………67
3. 3. 6 Analisis Fungsi Wacana………………………………………68
3. 4 Analisis Bagian Penutup…………………………………………….69
3. 4. 1 Analisis TSR Bagian Penutup………………………………...69
3. 4. 2 Analisis Wacana Kritis Representasi di Tingkat Klausa……...71
3. 4. 3 Analisis Wacana Kritis Representasi di Tingkat Kombinasi
Klausa………………………………………………………………...73
3. 4. 4 Analisis Praktik Wacana……………………………………...74
3. 4. 5 Analisis Urutan Wacana………………………………………74
3. 4. 6 Analisis Fungsi Wacana………………………………………75
BAB IV TEMUAN DAN PEMBAHASAN……………………………………76
4. 1 Temuan Analisis Wacana Kritis……………………………………..76
4. 2 Temuan Analisis Fungsi Wacana…………………………………...81
4. 3 Temuan Analisis Teori Struktur Retorika…………………………...83
4. 4 Pembahasan dan Keputusan Hipotesis………………………………88
BAB V KESIMPULAN DAN SARAN………………………………………..91
5. 1 Kesimpulan…………………………………………………….........91
5. 2 Saran…………………………………………………………………93
DAFTAR PUSTAKA
LAMPIRAN
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Analisis wacana..., Pandu Wicaksono, FIB UI, 2012
Aku adalah kumpulan kertas, lahir di masa yang aneh
Semua mata mendelik ke atas, semua lidah semakin nyeleneh
Aku adalah kumpulan kertas, lahir di masa yang aneh
Semut sering menyantap ampas, lalat bergunjing sambil minum teh
Untuk Eyang
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Analisis wacana..., Pandu Wicaksono, FIB UI, 2012
1
BAB I
PENDAHULUAN
1. 1 Latar Belakang
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yaitu komunikasi satu arah dan komunikasi dua arah atau timbal balik.
Komunikasi satu arah, sesuai namanya, hanya memberikan kesempatan
pada pengirim pesan untuk menyampaikan pesannya kepada penerima
pesan tanpa memberi kesempatan adanya timbal balik dari penerima
pesan. Berita di media cetak dan televisi, iklan di spanduk dan baliho, dan
pidato di acara pemakaman merupakan beberapa contoh dari komunikasi
satu arah. Komunikasi dua arah, di sisi lain, memberikan kesempatan
adanya timbal balik dari pemberi pesan dan penerima pesan. Komunikasi
dua arah biasa terjadi di beberapa kesempatan, misalnya obrolan santai
pegawai kantor di jam istirahat, komunikasi melalui telepon, chatting, dan
sebagainya.
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hegemoni Gramsci yang bermula dari teori Marxisme Karl Marx. Dalam
penelitiannya, Syahriyani menemukan adanya strategi retorika oleh
Amerika Serikat yang terwujud dalam aspek kebahasaan, praktik wacana,
serta urutan wacana pidato yang mencerminkan relasi kuasa dan hegemoni
Amerika. Syahriyani juga tidak membahas keseluruhan wacana di dalam
pidato tersebut tetapi hanya tiga wacana yang memiliki episode yang
dominan.
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1. 2 Rumusan Masalah
1. 3 Tujuan Penelitian
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1. 4 Pembatasan Masalah
1. 5 Hipotesis Penelitian
1. 6 Metodologi Penelitian
Tahap Analisis
Pengum Data Temuan Kesimpulan
pulan
Data
A
Alur tahap analisis data
1. 7 Manfaat Penelitian
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1. 8 Sistematika Penyajian
Skripsi ini terdiri dari lima bab. Bab I adalah pendahuluan yang
berisi tentang latar belakang penelitian, rumusan permasalahan, tujuan,
hipotesis penelitian, metode yang digunakan, manfaat penelitian, dan
sistematika penelitian. Bab 2 akan membahas kerangka teori yang
melandasi penelitian. Bab 3 adalah analisis teks pidato SBY di Harvard
University, Boston dengan menggunakan pendekatan Analisis Wacana
Kritis (AWK). Analisis mencakup dua tahapan. Pertama, analisis teks
pidato secara tekstual menggunakan pendekatan TSR untuk mengetahui
struktur wacana dan retorika yang dibangun secara umum. Kemudian data
dianalisis menggunakan pendekatan AWK dengan menganalisis peristiwa
komunikatif dan praktik wacana yang ada di dalamnya. Setelah melalui
analisis tekstual, data akan dianalisis dengan melihat aspek-aspek
kontekstual dan sosiokulturalnya. Kemudian, pada bab 4, akan dibahas
mengenai temuan dari analisis pada bab 3, juga keputusan terhadap
hipotesis. Terakhir, kesimpulan dan saran akan disampaikan pada bab 5.
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BAB II
LANDASAN TEORI
Pada bab ini akan diuraikan pendekatan yang digunakan peneliti dalam
menganalisis data penelitian. Teori utama yang digunakan dalam penelitian ini
adalah teori Analisis Wacana Kritis (AWK) Fairclough yang didasari teori wacana
Foucault. Di samping itu, penulis akan menggunakan teori fungsi wacana Roman
Jakobson dan pendapat-pendapat lain, seperti Zaimar dan Harahap (2009) dan
Johnstone (2002) yang berkaitan dengan fungsi wacana untuk memperkaya
pembahasan dalam penelitian ini. Sebagai teori pendukung lain, penulis akan
menggunakan Teori Struktur Retorika (TSR) dan teori benturan peradaban.
Sebelumnya, penulis akan menguraikan wacana dan analisis wacana berdasarkan
pendapat para ahli.
2. 1 Wacana
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Selain para ahli yang telah dikutip oleh Baker dan Ellece, beberapa
ahli lain juga memiliki definisi sendiri tentang wacana, antara lain:
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adalah komunikasi, ide, bahasa atau simbol, dan konteks. Oleh karena itu,
wacana menjadi kesatuan bahasa yang lebih besar dari sebuah struktur
kalimat maupun paragraf karena sifatnya yang terikat pada faktor-faktor
eksternal tetapi tidak terikat pada batasan struktur.
2. 2. 1 Analisis Wacana
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1
Seorang pakar media dan Profesor Communication Arts di University of Wisconsin–Madison.
Area studinya meliputi budaya populer, budaya massa, dan kajian televisi.
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LAYER 3
LAYER 2
Process of production
LAYER 1
LLLL
Text
Process of Interpretation
Interaction (ideology)
Bagan 2. 1
Model Analisis Wacana Kritis Norman Fairclough
Sumber: Language and Power (Fairclough 1989:25)
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relations) dan analisis hubungan rantai (chain relations). Dua hal ini
memiliki dasar teori systemic functional grammar Halliday. Pilihan rantai
berhubungan dengan struktur kalimat, sedangkan pilihan kelas
berhubungan dengan sistem.
2. 3 Fungsi Wacana
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(code) yang cenderung baku. Begitu pula dengan pesan dan cerita
(message) di dalam buku anak-anak, tentunya akan dibuat sesederhana dan
semenarik mungkin bagi anak-anak (addressee), berbeda dari cerita dalam
novel remaja. Jakobson menambahkan bahwa ketidakhadiran atau
ambiguitas dari salah satu faktor tersebut dapat memberikan dampak yang
beragam pada komunikasi. Jakobson memberikan contoh bahwa tidak
dapat dikatakan sebagai tindakan berkomunikasi ketika tidak ada pesan di
dalamnya.
Terkait dengan enam faktor komunikasi sebelumnya, penulis akan
menguraikan fungsi wacana yang dikemukakan Jakobson (1985) dengan
mengacu pada Zaimar dan Harahap (2009). Adapun fungsi-fungsi wacana
tersebut:
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yang sama, bahkan jarang sekali dalam satu teks hanya ada
satu fungsi bahasa saja.
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CONTENT
(Referential function)
MESSAGE
(Poetic function)
ADDRESSER…………………………………………….ADDRESSEE
(Self-expressive function) (Rhetorical function)
CONTACT
(Phatic function)
LINGUISTIC AND DISCOURSE CONVENTIONS
(Metalingual function)
Bagan 2. 2
Diagram Fungsi Wacana Barbara Johnstone
Sumber: Discourse Analysis (Johnstone, 2002:220)
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dan Satelis. Jenis terakhir menekankan pada efek struktur teks dan
audiensnya. Penentuan proporsi Nucleus dan Satelit tidak diatur dalam
suatu kaidah yang tegas. Suatu waktu bisa dilakukan pembagian
berdasarkan klausa dan di waktu yang lain dapat dilakukan pada tataran
kalimat, atau tataran paragraf sejauh hal tersebut memungkinkan dan ide
dapat dipahami audiensnya secara utuh di tiap kategorinya dengan
mempertimbangkan koherensi struktur teks. Crothers mengklasifikasi
proporsi Nucleus dan Satelit dengan berpengang pada prinsip Plausible
Judgements yang sifatnya kontekstual (Crothers dalam Mann dan
Thompson, 1993: 246).
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2. 4. 2 Jenis-Jenis Skema
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2. 4. 3 Nuklearitas
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2. 4. 4 Klasifikasi Relasi
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Sequence
Contrast
Tabel 2. 2
Klasifikasi Skema Relasi Berdasarkan Fungsi Semantik dan Pragmatik
2. 4. 5 Aplikasi Skema
Mengacu pada Mann dan Thompson (1987: 6), TSR memiliki
variasi rangkaian skema yang terbagi dalam tiga kategori, yaitu:
1. Rangkaian acak: skema tidak memiliki batasan urutan Nucleus
atau satelit dalam rangkaian teks sehingga aplikasinya variatif.
2. Relasi tambahan: hal ini terjadi dalam skema multi relasi dengan
satu relasi utama.
3. Relasi berulang: relasi skema yang memiliki urutan rangkaian
cukup stabil dan khas untuk diidentifikasi
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2. 5 Benturan Peradaban
Seorang analis politik bernama Samuel P. Huntington melalui
essaynya dalam jurnal Foreign Affair berjudul Clash of Civilization (1993)
dan dibukukan dengan judul Clash of Civilization and the Remaking of
World Order (1996) menawarkan sebuah argumen dan prediksi tentang
kondisi yang selama ini terjadi, terutama kondisi geopolitik dan sosial
dunia di abad 21. Dalam pandangannya, konflik yang selama ini terjadi
dan yang berpotensi terjadi dilatarbelakangi tidak lagi oleh kepentingan
kompetisi ideologis atau kepentingan ekonomi, tetapi benturan peradaban
dan identitas budaya satu bangsa dengan bangsa lainnya.
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BAB III
ANALISIS
Dalam bab ini penulis ini akan melakukan analisis pada data penelitian
berupa transkrip pidato presiden Susilo Bambang Yudhoyono (SBY) di
Universitas Harvard, Amerika Serikat yang secara resmi dikeluarkan oleh Biro
Publikasi dan Media Kepresidenan Republik Indonesia dan didukung dengan
video yang diunggah oleh VOA Indonesia ke situs youtube.com. Proses analisis
dilakukan dengan menggunakan Teori Struktur Retorika (TSR) dan Analisis
Wacana Kritis (AWK) yang telah dijabarkan pada bab sebelumnya.
Keseluruhan teks pidato ini terdiri dari 82 episode. Teks ini terdiri
dari bagian pembuka, bagian isi, dan bagian penutup. Pada bagian
pembuka, penutur atau penyusun teks pidato ini menyampaikan apresiasi
atas kesempatan untuk berbicara di Universitas Harvard. Sebelum
menyampaikan agenda utamanya secara lebih serius, penutur memasukkan
beberapa gurauan dalam bagian pembuka untuk mencairkan suasana.
Gurauan yang diujarkan hanya seputar Universitas Harvard. Di samping
itu, penutur juga menyampaikan kejadian yang melatarbelakangi
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pidatonya di Universitas Harvard dan tujuan serta tema besar dari pidato
tersebut. Terakhir, penutur mengajukan sebuah pendapat dengan
menggunakan istilah “civilizational powerhouse” dan “multi-civilizational
global community” yang dipercaya sebagai salah satu kunci untuk
mencapai keharmonisan peradaban. Bagian pembuka ini disampaikan
dalam teks sebanyak sebelas episode.
Pada bagian isi, teks pidato terdiri dari 59 episode. Isu utama yang
disampaikan secara eksplisit adalah sembilan langkah penting dan
mendesak untuk mencapai keharmonisan antar peradaban. Bagian terakhir,
yaitu penutup, disampaikan sebanyak dua belas episode. Bagian ini berisi
tentang pendapat penutur mengenai peran Amerika dan Indonesia sebagai
rekan dalam menciptakan keharmonisan peradaban serta harapan-harapan
penutur terhadap kondisi dunia di masa depan.
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LAYER 3
LAYER 2
Process of production
Produksi teks: kandungan paham
multikulturalisme, postmodernisme,
pluralisme, dan liberalisme dalam teks
LAYER 1 Text:
Pidato SBY
Package:
Hubungan
Amerika-Indonesia
Process of interpretation
Interaction
Bagan 3.1
Kerangka analisis Retorika SBY berdasarkan
model analisis Norman Fairclough
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Bagan 3.2
3
Skem
ma relasi bagiian pembuka
Unive
ersitas Indo
onesia
kedua di episode 2, “Don’t take this the wrong way: but I find it
interesting that I did not end-up working for people who went to Harvard;
it’s actually people who went to Harvard who ended-up working for me!”
di kalimat ketiga episode 3, “So now other than being a loyal soldier in the
Indonesian army, he is also another Harvard student working for me!”
pada kalimat kedua di episode 4, dan “I speak today at Harvard, the oldest
and most prestigious University in America. (And please do not tell people
in Princeton and Yale I said this.)” pada kalimat kedua di episode 6.
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lanngkah tersebbut.
Baggan 3.3
Skeema relasi bagian
b isi baagian 1
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Bagan skema relasi bagian isi dibuat dalam dua bagan agar skema
relasi yang ada dapat terlihat secara efektif. Secara garis besar, skema
relasi yang dibangun pada bagian isi terdiri dari dua tingkat, yaitu umum
dan khusus. Skema relasi bersifat umum yang pertama adalah Background,
ditunjukkan pada rangkaian episode 12-24 sebagai satelit dan 25-70
sebagai nucleus. Skema relasi umum kedua adalah Concession. Episode
25-27 berfungsi sebagai satelit pada skema relasi Concession yang
memiliki episode 28-70 sebagai nucleus-nya. Terakhir, episode 28-70
merupakan satelit dari skema relasi bersifat umum Elaboration yang
bertugas untuk menjabarkan ide nucleus, yaitu episode 26 (lihat bagan
3.4). Tiga skema relasi di awal bagian isi ini memberikan gambaran umum
dan membangun kesan positif terhadap gagasan-gagasan yang akan
dikemukakan selanjutnya.
Bagan 3.4
3
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Dalam isu konflik Barat dan Islam, penutur atau penyusun pidato
berusaha untuk mengambil posisi netral walaupun ada kecenderungan
untuk lebih membela Barat, terutama Amerika. Berikut adalah rangkaian
episode yang membahas isu konflik antara Barat dengan Islam dengan
mengambil contoh konflik Israel-Palestina.
41. Today, some two out of three Muslim countries are in conflict
or face a significant threat of conflict. In contrast, only one out of
four non-Muslim countries face similar challenges. But despite
these very complex conflict situations, Muslims must be able to
differentiate between a conflict involving Muslims, and a “war
against Islam”. I do not believe that any of the civilizations –
Western, Hindu, Sinic, Buddhist, Japanese - are systematically and
simplistically engaged in a “war against Islam”.
42. Of all the world's conflicts, none has captured the passion of
Muslims more than the plight of the Palestinians. But this is not a
religious issue – there are Christians and Jews in Palestine, and
Muslims and Christians in Israel. Nonetheless, the establishment of
the much-awaited Palestinian state, in the framework of a two-
state solution where Palestine and Israel live side by side in peace,
would be widely hailed by Muslims worldwide. It would remove a
major mental barrier in their perception of the West, especially of
the United States. Currently, many Muslims fail to notice the
constructive role of the West in producing peace in Bosnia, and in
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Kosovo, but they would sure notice, and rejoice in, the resolution
of the Palestine dilemma.
43. But the Palestinians too have a moral and political
responsibility. It is difficult to attain and sustain statehood unless
there is unity among the Palestinian factions. In my meeting with
Palestinian leaders, I always told them very clearly that
Indonesian freedom fighters would have never won the war for
independence, if they had not united in spirit.
44. The bottom line is : we desperately need to end the vicious
cycle of conflict and violence.
45. The timely withdrawal of Western forces from Iraq and
Afghanistan would also alleviate Muslim fears of a Western
hegemony. And all these political solutions would help reduce
terrorism, as a crime that deviates from the true teaching of Islam
as a religion of peace. It would also turn the feelings of fear and
humiliation among some Muslims into hope and self-esteem.
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Berbeda dari bagian pidato yang lain, pada bagian isi tidak terekam
adanya respons audiens, baik itu berupa tepukan tangan, tawa, atau
respons paralinguistik lain. Hal ini tidak semata-mata menunjukkan sikap
negatif audiens terhadap gagasan-gagasan yang dikemukakan oleh
penutur. Salah satu penyebab tidak adanya respons dari audiens adalah
bagian isi pidato secara garis besar bersifat netral atau tidak memancing
emosi dari audiens. Dengan demikian, audiens tidak terpancing untuk
menanggapi dan hanya mendengarkan saja. Selain itu, bagian isi hanya
mengemukakan langkah-langkah atau cara-cara yang dapat digunakan
untuk mencapai keharmonisan antar peradaban. Dengan kata lain, teks
pidato bagian isi ini bersifat elaboratif, yaitu menjabarkan atau merinci,
sehingga hanya sedikit atau justru tidak ada wacana yang dapat
diperdebatkan atau memancing perdebatan.
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tekks. Akan tettapi, hal yanng paling teerlihat pada bagian ini aadalah keinginan
Inddonesia untuuk bekerjassama dengan
n Amerika sebagai
s parttner. Di sam
mping
ituu, ada kecennderungan untuk mem
mbuat Indonnesia dipandang oleh dunia
karrena perannnya dalam menjembatan
m ni komunitaas Muslim ddan Barat.
Bagan 3.5
3
Skeema relasi bagian penutup
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Pada bagian penutup terlihat lagi adanya sinyal pada kata kunci,
yaitu “REINVENT A NEW WORLD” pada episode 73. Penulisan dengan
huruf kapital ini menjadi sinyal bahwa hal ini penting untuk diperhatikan
dan diberi penekanan. Di samping itu, gagasan “new world” ini didukung
dengan penjabaran kondisi dunia yang ideal menurut penutur atau
penyusun pidato. Untuk meyakinkan audiens agar mendukung gagasan
yang diutarakan, peranan dan posisi Amerika ikut dilibatkan. Pelibatan
Amerika dilakukan secara tidak langsung. Strategi tersebut terbagi menjadi
dua bagian penting. Pertama, penutur atau penyusun pidato menguraikan
kekuatan-kekuatan dan kelebihan-kelebihan Amerika dalam konteks
keharmonisan dunia. Uraian ini bertujuan untuk mengambil hati Amerika.
Dengan demikian, ketika audiens dan pemerintah Amerika ditawari bagian
kedua, yaitu gambaran dan saran tentang hal-hal yang dapat dilakukan
oleh Amerika, Amerika memiliki posisi yang sulit untuk menolak.
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dan mungkin juga bagi penutur atau penyusun pidato, segala yang telah
direncanakan manusia ditentukan berhasil atau tidaknya oleh Allah. Oleh
karena itu, penutur atau penyusun pidato bersikap rendah hati dengan tetap
mengingat kuasa yang tidak terlihat melalui praktik campur kode tersebut.
Pada bagian penutup, hanya terdapat satu kali tepuk tangan yang
dilakukan dengan berdiri. Respons audiens tersebut terekam pada saat
penutur mengakhiri pidatonya. Respons tersebut merupakan sebuah
apresiasi dan penghormatan audiens terhadap penutur. Di samping itu,
respons tersebut juga dapat diartikan sebagai berhasilnya kesan positif
yang dibangun oleh penutur atau penyusun pidato dari awal pidato hingga
akhir. Tentunya, respons tersebut juga menunjukkan adanya kemungkinan
audiens mendukung gagasan yang dikemukakan penutur atau penyusun
pidato. Pada rekaman video tidak terlihat adanya respons negatif dari
audiens pada saat penutur menutup pidatonya, misalnya dengan cemoohan
atau menolak untuk memberikan apresiasi dengan berdiri.
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BAB IV
Bab ini akan menjabarkan hasil-hasil temuan setelah proses analisis data
yang dilakukan pada bab III. Hasil-hasil temuan tersebut kemudian akan dibahas
labih lanjut untuk mendapatkan gambaran umum dan keabsahan hipotesis yang
telah penulis buat sebelumnya.
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episode dalam teks. Tingkat kedua adalah praktik wacana. Temuan praktik
wacana berupa respons tepukan tangan dan tawa dari audiens. Tingkat
ketiga mencakup kondisi sosiokultural. Pembahasan tingkat ketiga
didasarkan pada keseluruhan temuan umum dalam pidato ini.
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Pilihan Kata
Episode ke- Tujuan
dan Frase
Honored 2 Membangun keterbukaan
Distinguished 2 Memberikan pujian
Prestigious 4/6 Memberikan pujian
Historic 5 Memberikan pujian
Tabel 4.1
Daftar kata dan frase yang berfungsi untuk membangun komunikasi dialogis
Pilihan Kata
Episode ke- Kalimat ke-
dan Frase
Counter-productive 13 1
Vicious 44 1
Terrorism 45 2
Extremists 47 2
Xenophobic fear 47 2
Confrontation and exclusion 47 2
Tabel 4.2
Daftar kata dan frase yang menunjukkan sikap kontra
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Tabel 4.4
Fungsi Wacana dalam Pidato SBY di Universitas Harvard
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Bagan 4.1
4
Skem
ma relasi bagiian pembuka
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Bagan 4.2
4
Skem
ma relasi bagiaan isi bagian 1
Bagan 4.3
4
Skem
ma relasi bagiaan isi bagian 2
Unive
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Bagan 4.4
4
Skeema relasi bagian penutup
Klasifikassi Relasi
Bagiann Pidato
Suubstansi Maateri Presenntasi Materii
Conncession
E
Elaboration
n
Bagian Peembuka Bacckground
J
Joints
Justtify
C
Contrast Bacckground
V
Volitional cause
c Conncession
C
Contrast Justtify
Bagian Isii
E
Elaboration
n Enaablement
S
Summary Justtify
E
Elaboration
n Conncession
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Restatement Concession
Summary Antithesis
Elaboration Motivation
Summary Enablement
Elaboration Motivation
Joints
Background
Summary
Bagian Penutup Background
Joints
Enablement
Tabel 4.5
Rekapitulasi Skema Relasi Pidato SBY di Universitas Harvard
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BAB V
5. 1 Kesimpulan
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audiens sasaran untuk fokus pada aksi dan menyetujui gagasan yang diajukan
penutur atau penyusun pidato.
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5. 2 Saran
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Daftar Pustaka
Clark, R. & Ivanic, R. (1997). The Politics of Writing. New York: Routledge.
Greene, R. (2010). Words that Shook the World: Addendum, the first decade of
the 21st century. Jakarta: Red & White.
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Jakobson, R. (1985). VerbalArt, Verbal Sign, Verbal Time. Pomorska, K. & Rudy,
S. (eds). Minneapolis: University of Minnesota Press.
Simpson, P. & Mayr, A. (2010). Language and Power. New York: Routledge.
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Speech
Boston, 30-9-2009
1<i>Bismillahirrahmanirrahim</i>
Professor David Ellwood, Dean of the John F. Kennedy School of Government,
Professor John Thomas,
Faculty members,
Students,
Dear friends,
2. I am honored to be here today, to address the distinguished faculty and students of Harvard
University. I am impressed with the turn-out this evening, and, for the students, I hope you are NOT
here today as an excuse to skip class. (laughter)
3. I must admit, I have wanted to visit Harvard for a long time. Several of my Ministers, successful
businessmen and military generals were fortunate to study here. Don’t take this the wrong way : but
I find it interesting that I did not end-up working for people who went to Harvard; it’s actually people
who went to Harvard who ended-up working for me ! (applause & laughter)
4. I am proud that my son, Captain Agus, was able to join this prestigious Harvard program - I think
he is somewhere in this room. So now other than being a loyal soldier in the Indonesian army, he is
also another Harvard student working for me ! (laughter)
5. Several months ago, President Barack Obama made a historic speech in Cairo, seeking to
redefine relations between America and the Muslim world. As President of the country with the
world''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''s largest Muslim population, I would like today to respond to that
speech.
6. President Obama delivered his speech at Al Azhar University, one of the oldest and best
Universities in the Islamic world. I speak today at Harvard, the oldest and most prestigious
University in America. (And please do not tell people in Princeton and Yale I said this..) (applause &
laughter) But our objective is the same: to take a hard look at relations between the West and the
Islamic worlds, and to chart a new course forward.
8. For to me, the G-20 is one manifestation of the change taking place in global politics. The G-20
grouping, comprising some 85 per cent of the world''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''s GNP and 80 per
cent of world trade, is not just an economic powerhouse -- it is also a civilizational powerhouse.
9. The G-20 for the first time accommodates all the major civilizations -- not just Western countries,
but also China, South Korea, India, South Africa, and others, including significantly, three countries
with large Muslim populations: Saudi Arabia, Turkey, and Indonesia. The G-7, the G-8, or even the
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United Nations Security Council, does not boast this distinction. The G-20 is representative of a
multi-civilizational global community.
10. Perhaps this is why the G-20 has been successful in arresting a global meltdown. The swift and
coordinated actions of G-20 economies have started the stabilization of our financial systems and
restored confidence, prompting today''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''s early signs of modest economic
recovery.
11. We are very pleased that at the close of Pittsburgh, the G-20 has been institutionalized, and
looks set to be the premier forum for international economic cooperation. This comes not a moment
too soon, for the world''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''s civilizations should be properly represented in
one defining forum. Civilizations. They at once define us, and divide us.
12. Is harmony between our civilizations truly elusive, so out of reach? can we just not get along?
Sixteen years ago, the late Samuel Huntington, a son of this university, published an essay
proposing that after the Cold War, civilizations, religions and cultures would become the defining
feature of international relations and would constitute the primary cause of conflicts between and
within nations.
13. To me, the term “clash of civilizations” itself is counter-productive. If they hear it often enough,
some people may think that the world is such and accept it as reality. I
don''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''t believe that civilizations are inherently incompatible and prone to
conflict when they interact. This is what I saw firsthand at the G20, where nations of diverse cultural
backgrounds joined hands to address a common challenge. We spoke different languages through
our headphones, but we understood one another.
14. Huntington sought to understand post-Cold-War fault lines and warned us of potential
turbulence. This is not a trivial reminder. Civilizational issues are rife in modern politics. As policy-
makers, our job is to prevent such prognosis from becoming reality.
15. Indeed, Huntington’s warning has been relevant to Indonesia’s experience. In the roller coaster
years following independence, Indonesia has suffered separatist threats, ethnic and religious
conflicts, and Islamic insurgencies.
16 But we overcame these challenges. We adapted. And instead of failing, we have thrived.
Today we are not a hotbed of communal violence; we are by and large an archipelago of peace.
Today we are not at the brink of
''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''Balkanization''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''; we have instead fortified our
national identity through three successful, peaceful national elections.
17. Today we are not a victim of past authoritarian, centralized governments, but a model of
democracy and decentralization.
18. Today we are not paralyzed by financial crisis but forging ahead with sweeping reforms of our
financial and industrial structure. And Indonesia today is a dynamic emerging economy, enjoying
one of the highest growth rates in Asia after China and India.
19. Thus, no matter how deep and seemingly divisive the civilizational forces facing Indonesia -- the
ethnic differences and religious conflicts -- we overcame them. This is despite the enormous
challenges of democracy and development that still confront us.
20. Please do not misunderstand me. I am aware of the painful realities of our world. I am aware of
the 4000 years of painful relations between Judaism, Islam and Christianity.
22. When dealing with matters of faith, we face basic human emotions that predated modern states.
These emotions are complicated, stubborn, and will likely become more problematic as religiosity
intensifies worldwide. According to some estimate, Islam will be the
world''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''s largest religion by 2025, accounting for some 30 % of the world
population, and indeed Islam is currently the fastest growing religion in the United States.
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23. As religiosity increases, so will the politics of identity. And aided by globalization and
technology, extremism and radicalism can only grow. As we transition from G8 to G20 and perhaps
beyond, mutual exposure between civilizations will become the most intense humanity has ever
seen. Perhaps we will even see the emergence of a "global civilization".
24. And democracy has gained immense ground, spreading in the Islamic world, including in
Indonesia. There were only a handful of democracies at the turn of the 20th century. At the turn of
the 21st century, there are some 89 full democracies. Even the Organization of Islamic Conference
has adopted the historic Mecca Charter committing its members to the principles of democracy,
human rights and governance. Indeed, more people now live under open pluralist societies, and
under religious freedom, than at any other time in history. This trend can have only a positive
impact on the global community.
25. It may be naive to expect that the world can be rid of conflict and hatred. But I believe that we
can fundamentally change and evolve the way civilizations, religions and cultures interact.
26. This is NOT utopia. It is a pragmatic vision. I have seen it work in Indonesia. I have seen it work
in many countries. The question is : can we make it work globally? As Robert F. Kennedy once
said, quoting George Bernard Shaw, ‘I dream of things that never were, and ask, why not?” To
highlight how I think this can possibly be achieved, let me outline 9 (nine) imperatives to achieve
harmony among civilizations.
27. If you ask me “why 9 ?”, well, it is a bit personal, because 9 is always my lucky number. Let me
now outline these imperatives.
28. The first imperative is to make the 21st century the century of soft power. Remember : The 20th
century was the century of hard power. We saw two World Wars, several major wars and proxy
wars, and a long Cold War which risked nuclear holocaust. One estimate suggests that some 180
million people died in the wars and conflicts of the last century. It is no wonder that the 20th century
has been called the “age of conflict”. It has been the bloodiest Century in memory.
29. In contrast, the 21st century should and must be the century of soft power.
30. But there exists a large of “soft power deficit” that the world''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''s
civilizations must fill. I believe that this ''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''clash of
civilizations'''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''' is actually a clash of ignorance. We are weakest when we
are alone. We are strongest when we join forces with one another.
There are many examples of this power of exchange and connectivity.
31. In the 13th century, the Islamic civilization was the most sophisticated in the world because it
had an enormous and indiscriminate thirst for knowledge and science, learning from all corners of
the world. And this body of scientific knowledge from the Muslim world was later utilized by the
Western Renaissance. Civilizations have built on each other''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''s
knowledge and become enriched by them.
32. We have done the same in Indonesia, where we have built on our exposure to Eastern, Islamic,
and Western influences, culminating in the open, pluralistic and tolerant society that we are today.
33. In short : the cross-fertilization of cultures can produce something wonderful, something good.
34. The more we exchange cultures and share ideas, the more we learn from one another, the
more we cooperate and spread goodwill, the more we project soft power and place it right at the
heart of international relations, the closer we are to world peace.
35. Experience has taught me that soft power is an effective weapon against conflict. Just ask the
people of Aceh, Indonesia.
36. For 30 years, Aceh was rife with violence. Successive Indonesian governments opted for a rigid
military solution, because a settlement seemed so elusive. When I assumed the Presidency, I
pursued a new approach, one defined by goodwill and trust-building. I offered the separatists a win-
win formula, promising them peace with dignity. Remarkably, we reached a permanent peace
settlement in just 5 short rounds of negotiations. The peace agreement was fully in line with my
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objective to defend our sovereignty and territorial integrity but in a civilized and democratic way.
That was when my faith in soft power multiplied, and why I believe it holds the key to resolving
many global problems.
37. The second imperative is to intensify the process of dialogue and outreach that now seems to
be proliferating.
We have seen many good initiatives. In 2001, the United Nations began the Dialogue among
Civilizations. Spain and Turkey later launched the Alliance of Civilizations. The Asia Europe
Meeting (ASEM) also took-up Inter-faith Dialogue. Recently, Saudi Arabia convened the Interfaith
Conference at the UN. Indonesia and Norway also launched, since 2006, the Global Inter-Media
Dialogue in the aftermath of the cartoon crisis. All this represents a fresh approach to link
civilizations and religions.
38. We must deepen the quality of these dialogues, so that they produce specific actions that, as
UN Secretary-General Ban Ki-moon points out, (and I quote) "change what people see, what they
say and ultimately how they act” (end of quote).
39. These initiatives should not always be a meeting of like-minded moderates, although surely this
is also important. They should also include disbelievers, for a dialogue should not be a
reaffirmation, but an honest attempt to understand the concerns of the other side. The point is to
listen, and not just talk.
40. A true dialogue must address age-old grievances and confront false stereotypes, without
presumptions and preconditions. Indeed, the best dialogues are often respectful and honest, open-
ended and constructive, intense, and solution-oriented. These were the quality of dialogues held in
Indonesia between Muslims and Christians in conflict-zones in Poso and Maluku, which culminated
in a commitment to peaceful reconciliation. The third imperative is the need to find a solution to
burning political conflicts that have driven a wide wedge, specifically between the western and
Muslim worlds.
41. Today, some two out of three Muslim countries are in conflict or face a significant threat of
conflict. In contrast, only one out of four non-Muslim countries face similar challenges. But despite
these very complex conflict situations, Muslims must be able to differentiate between a conflict
involving Muslims, and a “war against Islam”. I do not believe that any of the civilizations – Western,
Hindu, Sinic, Buddhist, Japanese - are systematically and simplistically engaged in a “war against
Islam”.
42. Of all the world''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''s conflicts, none has captured the passion of
Muslims more than the plight of the Palestinians. But this is not a religious issue – there are
Christians and Jews in Palestine, and Muslims and Christians in Israel. Nonetheless, the
establishment of the much-awaited Palestinian state, in the framework of a two-state solution where
Palestine and Israel live side by side in peace, would be widely hailed by Muslims worldwide. It
would remove a major mental barrier in their perception of the West, especially of the United
States. Currently, many Muslims fail to notice the constructive role of the West in producing peace
in Bosnia, and in Kosovo, but they would sure notice, and rejoice in, the resolution of the Palestine
dilemma.
43. But the Palestinians too have a moral and political responsibility. It is difficult to attain and
sustain statehood unless there is unity among the Palestinian factions. In my meeting with
Palestinian leaders, I always told them very clearly that Indonesian freedom fighters would have
never won the war for independence, if they had not united in spirit.
44. The bottom line is : we desperately need to end the vicious cycle of conflict and violence.
45. The timely withdrawal of Western forces from Iraq and Afghanistan would also alleviate Muslim
fears of a Western hegemony. And all these political solutions would help reduce terrorism, as a
crime that deviates from the true teaching of Islam as a religion of peace. It would also turn the
feelings of fear and humiliation among some Muslims into hope and self-esteem.
46. The fourth imperative is to strengthen the voice of moderation in our communities.
47. By nature, moderates are open-minded, flexible and prone to an inclusive approach through
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outreach and partnership. In contrast, extremists are driven by xenophobic fear, and bent on
confrontation and exclusion.
Because both moderation and extremism will grow in the 21st century, we must make sure the
moderates are empowered, and take center stage in society. The moderates should no longer be a
silent majority. They must speak up and defend their mainstream values in the face of opposition
from the louder and more media-genic extremists. In this vein, I find it very encouraging that
Western media have unanimously refused to show the very offensive film Fitna by provocative
Dutch politician Geert Wilders. This shows the media''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''s improved
sensitivity towards Islam.
48. The moderates also have to be more proactive and less reactive. And they must show, with
reason and results, that being a moderate brings real success, peace and progress. Extremists will
always capitalize on hopelessness and desperation. We must present a better alternative. The fifth
imperative is multiculturalism and tolerance. The most welcome trend in the 21st century is
multiculturalism and tolerance. You can not say this of America and many Western nations several
decades ago. But today, racism is in serious decline, apartheid is gone, inter-racial marriages are
common, and the market place picks talents without regard for color, religion or ethnicity. Even the
family portrait of President Barack Obama reflects this healthy multiculturalism, with his Kenyan and
Indonesian roots.
49. We must all work together to ensure that multiculturalism and tolerance become a truly global
norm. And when we speak tolerance, it should be more than just to “tolerate” others. Tolerance
implies a deeper meaning. Tolerance means a full respect for others, sincerely accepting their
differences, and thriving on our mutual diversity. Only this type of tolerance can heal deeply seated
hatred and resentment. The sixth imperative is to make globalization work for all.
50. I do not accept the precept that, as a rule, globalization produces winners and losers. Like
peace, like development, globalization can be harnessed to make winners for all. Let us be clear on
this. There can be no genuine harmony among civilizations as long as the majority of the world’s
1,3 billion Muslims feel left out, marginalized and insecure about their place in the world. They are
part of the 2.7 billion people worldwide who live under two dollars a day.
51. These are the sad, hard facts. Out of 57 Muslim populated countries, 25 are classified as low-
income countries, 18 lower middle-income, and 14 as upper middle income or high income. And
even though 1 out of every 4 people in the world are Muslims, their economies constitute one tenth
of the world economy. One in four people in Muslim countries live in extreme poverty. Almost 300
million Muslims aged 15 and above are illiterate.
These statistics are, of course, unacceptable.
52. Muslims must take ownership in their destiny. Many Muslims reminisce too much about the
glory days of centuries past, when Islam was on top of the world: politically, militarily, scientifically,
economically. Muslims today must be convinced that Islam’s best years are ahead of us, not behind
us.
53. The 21st Century CAN be the era of the second Islamic renaissance. A confident, empowered
and resurgent Muslim world can partner with the West and other civilizations in building sustainable
peace and prosperity. But to do this, Muslims must change their mind-set. Like the remarkable 13th
century Muslims before them, they must be open-minded, innovative, and take risks. There are
inspirational Muslims everywhere: Nobel laureate Muhammad Yunus, Orhan Pamuk, Muhammad
Ali, Zidane, Hakeem Olajuwon, Fareed Zakaria and rapper: Akon. Countries like United Arab
Emirates and Qatar have shown that with good governance, self esteem and a progressive
worldview, they can change their nation’s fortune in one generation. And Indonesia has shown that
Islam, modernity and democracy – plus economic growth and national unity - can be a powerful
partnership.
54. In short, the world’s citizens, and children of all civilizations, must be equal partners and
benefactors of globalization.
55. A recent survey in The Economist found that, for the first time, more than half of the world
population can be loosely considered middle-class. If this is true, then we have a reasonable
chance to reach “zero poverty” worldwide by the end of this century. With the emerging economic
order that is now unfolding, getting from here to there would require intense inter-cultural and inter-
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religious harmony. This should be the shared goal of all our nations.
57. Earlier, I talked about how the G20 Summit is more representative of
today''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''s global dynamics. Unfortunately, this is the exception rather than
the rule.
58. For example, the UN Security Council today still reflects the power balance of 1945 rather than
2009, with exclusive veto powers reserved for four Western nations and China. It is unfortunate that
recent efforts to reform the UN Security Council have not been successful. This situation is
unsustainable. The UN Security Council will need to be restructured to keep up with 21st century
geopolitical realities.
60. Politicians often overlook educational opportunities in both our homes and our classrooms. But
the answers to the world''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''s problems are there, for it is also there that
hatred and prejudice breeds. These are the real battlegrounds for the hearts and minds of future
generations.
61. It is at these places that we must turn ignorance into compassion, and intolerance into respect.
The foot soldiers here are parents, teachers and community leaders. We must inculcate in our
school curriculum the culture of moderation, tolerance, and peace. We must help our children and
our students develop a sense of common humanity which allows them to see a world of amity, not a
world of enmity.
62. In Indonesia, elementary students are taught about respecting religious traditions. Exam
questions ask Muslim students what they should do if their Christian neighbors invite them to
celebrate Christmas. We are probably the only country in the world where each religious holidays –
Islamic, Catholic, Protestant, Hindu, Buddhist - are designated as national holidays, even though
Hindus and Buddhists account only 2.4 per cent of our population. Through education, we have
sought to ensure that tolerance and respect for religious freedom becomes part of our trans-
generational DNA.
64. It is not easy to describe this, but this is what I saw in Aceh during the tsunami tragedy. On 26
December 2004, giant tsunami waves crashed Aceh and Nias, and 200,000 people perished in half
an hour. The whole nation was in grief.
65. But in this tragedy, we also found humanity. The whole world wept, and offered helping hands.
Americans, Australians, Singaporeans, Chinese, Mexicans, Indians, Turks and other international
volunteers worked hand in hand to help the Acehnese. I realized then … there exists a “powerful
global conscience”.
66 One would think, that the enormous pain of World War 2 would usher in a new dawn of world
peace. That is why the United Nations was formed. But the human race ended up with many more
wars.
67 One would think the threat of the nuclear holocaust was enough to trigger nuclear disarmament,
but the world saw more countries developing nuclear weapons. The question now is whether
climate change would be able to foster a new global conscience. We are still not sure that it will.
68. But a “global conscience” could well help transcend whatever civilization, religious and cultural
divides that has faced humanity.
69. So these are my NINE imperatives for harmony among civilizations that I offer to you today.
70. They will require a great deal of hard work. It will take the work of generations and decades.
And it will require patience, perseverance, partnership and lots of thinking outside the box.
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71. Eighteen years after the end of the Cold War ended, ten years into the 21st Century, we find
ourselves at a crucial crossroads. In front of us may be the most progressive century mankind has
ever known, a century where, as Fareed Zakaria says, more things will change in the next 10 years
than in the past 100 years.
73 President Barack Obama spoke in Cairo of a “new beginning” between America and the Muslim
world. Today, I say that we can “REINVENT A NEW WORLD”.
74 It will be a world not of conquest, but of connectivity. It will be a world defined not by a clash of
civilizations, but by the confluence of civilizations. It will be a world marked by plenty, not by
poverty. And it will be a vast empire of global minds breaking down centuries of civilizational
collisions and hostilities.
75 America, with all the economic, social and technological resources at her disposal, has much to
contribute to this new world. America’s role in helping to reform the international system, spread
prosperity, empower the world’s poor, resolve conflicts, and share knowledge is a critical asset to a
transforming world. Now is a golden opportunity for America to inundate the world with her soft
power, not hard power. America should not worry about retaining its superpower status. America
can help make the world anew -- what could be more powerful and definitive than that?
76 Indonesia too has a significant role to play. We can bridge between the Islamic and the western
worlds. We can project the virtue of moderate Islam throughout the Muslim world. We can be the
bastion of freedom, tolerance and harmony. We can be a powerful example that Islam, democracy
and modernity can go hand in hand. And we will continue to advance Indonesia’s transformation
through democracy, development and harmony.
77 This is why Indonesia and America are now evolving a strategic partnership. The world’s second
and the third largest democracies. The most powerful Western country and the country with the
largest Muslim population. Calibrated for the challenges of the 21st century, this partnership can
strengthen regional stability, inter-civilizational unity and world peace.
78. In the final analysis, vast oceans separate our countries but our common search unites. We are
both trying to redefine our place in the world. President Obama insists the 21st century can still be
the American Century. I am convinced that this could well be Asia''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''s
Century.
80 This can be an amazing century where hope prevails over fear, where brotherhood of man
reigns supreme, where human progress conquers ignorance.
81 It can be a Century that not only brings us into a new millennium, but also elevates the bonds of
humanity to greater heights.
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