Amelia Fauzia: KAGUMI BUKHARI DAN MUSLIM

Oleh Indah Wulandari
(Republika, 14 Oktober 2011)

Baginya, penelitian adalah dunia yang sangat menarik. Penelitian pula yang membuatnya bisa melanglang buana. Karena itu, ia ingin lebih banyak lagi perempuan Muslim yang terjun ke ranah penelitian seperti dirinya. Tapi, mengapa ia begitu mengagumi dua perawi hadis terkemuka, Bukhari dan Muslim?

Ia ingin lebih banyak lagi wanita Muslim menekuni dunia riset.

Dunia penelitian tak kenal batas negara. Wakil Ketua Lembaga Penelitian Universitas Islam Negeri Syarif Hidayatullah Jakarta, Amelia Fauzia, membuktikannya. Penelitian ilmiahnya di bidang filantropi dan kultur Islam pada komunitas Muslim dilakukan di enam negara, yaitu Indonesia, India, Inggris, Mesir, Tanzania, dan Turki.

“Muslim di Indonesia juga memiliki kesadaran untuk melakukan perubahan sosial melalui filantropi atau kedermawanan,“ ujar Amelia yang sedang mengikuti Visiting Fellow di School of Humanities and Social Sciences of University of New South Wales (UNSW), Canberra, Australia.

Penelitiannya di enam negara yang dilakukan pada 2002-2004 tersebut menemukan bahwa praktik filantropi Islam masih dalam bentuk tradisional, yakni berupa pemberian zakat, sedekah, dan wakaf. Sayangnya, lanjut Amelia, sebagian besar tidak dikelola secara baik oleh organisasi yang profesional, karena masyarakat lebih suka memberikan langsung kepada orang-orang yang dianggap tidak mampu. Hanya Turki yang sedikit lebih baik pengelolaan filantropi Islamnya, rata-rata sudah dalam bentuk yayasan.

“Yang lebih penting adalah filantropi Islam di negara-negara ini menyimpan potensi ekonomi yang sangat besar untuk kesejahteraan, dan berpotensi mendorong keadilan sosial,“ ujar salah satu pengurus Badan Wakaf Indonesia ini.

Sebagai peneliti, Amelia ingin mengemukakan fakta apa adanya.
“Itulah integritas seorang peneliti yang sudah ditunjukkan oleh para ilmuwan Muslim terdahulu seperti Ibnu Khaldun,“ ujar dia.

Ketertarikan Amelia menekuni penelitian mulai muncul sejak tahun-tahun terakhirnya belajar di pesantren. Alumnus Pesantren Darunnajah, Jakarta, ini sangat mengagumi sosok Imam Bukhari dan Muslim. Dia terpikat dengan gaya mereka dalam melakukan penelitian hadis, menelusuri keaslian hadis, sampai melihat karakter orang yang meriwayatkannya satu per satu.

Cara kerja mereka, kata Amelia, sama dengan peneliti modern. Jika ada salah satu orang dalam rantai hadis yang mereka anggap kurang dipercaya, misalnya suka berbohong maka mereka mencari narasumber lain jika memungkinkan, atau hadis yang diriwayatkan tidak mereka masukkan dalam kumpulan hadis shahih. “Imam Bukhari dan Muslim memiliki integritas, memiliki sikap ilmiah dan objektivitas yang tinggi,“ ujarnya.

Latar belakang pendidikannya, diakui Amelia, memengaruhi jalan hidupnya. Dia belajar sejarah Islam sejak kuliah S1 di Jurusan Sejarah dan Kebudayaan Islam (sekarang Sejarah Peradaban Islam) Fakultas Adab, UIN Jakarta, dan berlanjut ke pendidikan S2 di Universitas Leiden, Belanda. Di tahun akhir kuliah S1, dia mengikuti program di HP2M (Himpunan untuk Penelitian dan Pengembangan Masyarakat), se buah lembaga di bawah Himpunan Mahasiswa Islam (HMI).

Kunci sukses
Amelia juga mendorong kemunculan para perempuan peneliti dari Indonesia. Diakuinya, perempuan yang menekuni dunia riset memang langka. Tak hanya di Indonesia, tapi juga di negara-negara lain, terma suk negara maju. Namun, ia optimistis, nantinya akan muncul banyak perempuan peneliti di Indonesia. Saat ini, misalnya, ia melihat cukup banyak wanita Muslim yang menjadi peneliti, baik di bidang sains maupun ilmu sosial.

Baginya, penelitian telah menjadi dunianya. Menurut dia, selalu ada hal yang menarik dan menantang untuk diteliti. Pekerjaan sebagai peneliti juga membawa seseorang tidak terbatas hanya melakukan penelitian di tempat kerja sendiri, tapi bisa berkolaborasi dengan lembaga lain. Berbagai penelitian juga telah membawanya berkeliling dunia. Mulai dari Singapura, Australia, Kanada, Amerika, Jerman, Mesir, Turki, Thailand, Prancis, dan Belanda. Undangan mengisi seminar di beberapa negara juga selalu mengisi jadwalnya.

“Setidaknya ada tiga hal yang sangat membantu pekerjaan saya hingga sukses,“ ungkapnya.
Pertama, Amelia bersyukur mendapat dukungan dari suami dan anak-anaknya. Sang suami memberi kesempatan yang sangat luas baginya untuk berkarya. Pada saat yang sama, dia selalu berusaha bersikap objektif dan menjaga integritas akademis. Terakhir, dia senantiasa menjaga silaturahim. “Suamilah di sini yang sangat berperan membantu menjaga keseimbangan karier dan keluarga,“ puji Amelia kepada belahan jiwanya.

n ed: wachidah handasah

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BIODATA

Nama: Dr. Amelia Fauzia
Lahir: Tangerang, 25 Maret 1971

Pendidikan
• Program Doktoral, Asia Institute, the University of Melbourne.
Bidang Sejarah Indonesia dan Studi Filantropi, 2004-2008
• Master (S2) dalam Islamic Studies di University of Leiden, 1996-1998, cum laude.
• S1, Jurusan Sejarah dan Kebudayaan Islam, UIN Syarif Hidayatullah Jakarta, 1990-1995, cum laude.
• Aliyah, Pesantren Darunnajah Jakarta, 1984-1990, cum laude.

Pengalaman Kerja dan Pekerjaan Saat ini:
• Wakil Ketua, Lembaga Penelitian, UIN Syarif Hidayatullah Jakarta (2011-sekarang).
• Anggota pengurus, Badan Wakaf Indonesia (BWI), Bidang Penelitian dan Pengembangan (2010-sekarang).
• Dosen Sekolah Pascasarjana UIN Syarif Hidayatullah Jakarta (2010-sekarang).
• Dosen Fakultas Adab dan Humaniora UIN Syarif Hidayatullah Jakarta (1999-sekarang).
• Direktur program Tabungan Kesehatan Masyarakat (2010-sekarang).
• Anggota Council, Asian Muslim Action Network (AMAN), perwakilan untuk Indonesia (2011-sekarang).
• Direktur proyek penelitian internasional “Islamic Philanthropy for Social Justice in Muslim Societies, membawahi enam Negara: Mesir, Indonesia, India, Tanzania dan Inggris (2002-2004).
• Peneliti Muda (Himpunan Penelitian dan Pengembangan Masyarakat – HP2M), Jakarta (1994-1995).
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http://koran.republika.co.id/koran/0/145409/Amelia_Fauzia_Kagumi_Bukhari_dan_Muslim

The Face of Japan as Seen Through Disaster: Tradition Living in Modernization (Religion and Disaster in Contemporary Japan)

(Published in the Japan Foundation website: http://www.jpf.or.id/artikel/studi-jepang-pertukaran-intelektual/report-papers-japan-foundation%E2%80%99s-invitation-program-youn)

Amelia Fauzia

Introduction

“When you are in a hardship, you pray to God”. This is a widely known proverb in Japan. It shows a tendency of society which has a strong religious tradition. However, those people stricken by 11 March tsunami last year did not locate God for help. They did not “blame” God and they believe that disaster is not from God. This worldview tends to rational and secular, a more positive responses to disaster mitigation and preparedness that reduced casualties. Looking at modern-secular Japanese society of which majority of its citizens acknowledge no religious affiliation, but at the same time the majority of the population following Shinto and Buddhism is really confusing, yet interesting. Japanese society has a distinct concept of tradition and religion. Then, modernity, tradition and religion uniquely intermingled in Japanese society producing tradition living in modernization.

This report paper is a reflection from a trip to Japan and some additional readings, focusing on disaster and religion in Japan. The trip is a program designed and organized by the Japan Foundation for young Muslim intellectuals of Southeast Asia to learn about Japan in ten days visit to Tokyo and several places in Iwate prefecture. I would like to thank the Japanese Foundation for giving me this great opportunity to visit and learn from Japan, and to connect and share with other Southeast Asian young Muslim intellectuals who joined the program.

This report paper is divided into four small sections: (1) observation on religion; (2) observation on disaster; (3) Japan and Islam; and the last (4) is an epilogue on reconciliation of tradition and modernity.

Conflicting Pictures of Religion in Japan

In general Japanese society is secular, of which the majority (about 70%) of its population does not embrace religion (Reader, 1991). There is separation between religion and politics, there is no religious education at public school, and there is general indifference to religions (Miichi, presentation, 2011). Term “religion” in this respect refers to established religions. As in reality the majority of the population embraced Shinto (about 95%) and Buddhism (about 76%), they referred these religions as “traditions”. There has been a bad impression of religions especially due to the case of Aum Shinrikyo, a new religion established in 1984, of which in 1995 carried out sarin gas attack in Tokyo subway. In Japanese context, this case led to a view that religion is bad.

​

“Unconscious” Religiosity: Kagura (God’s Dances)

Religious tradition is regarded as cultural tradition. No surprising that about 30% of Japanese population acknowledged that they followed both Shinto and Buddhism at the same time. The majority of people does religious activities, such as visiting and praying at temples and shrines. Even, many people who regarded themselves as secular and atheist paid a visit to Shinto shrines or Buddhist temples, and follow a religious ritual for funeral. So, even though most Japanese people looks secular and agnostic, they are “unconsciously” religious (a term I borrowed from Minako Sakai). One examples of this unconscious religiosity is Kagura dances.

Kagura is a series of ritual dances introduced by a Shinto priest in 1,700 CE to pray for good harvest, health, and peace. The dances was performed and attended by community and became village festivity. My colleages and I attended the first big Kagura performance held after the (March) tsunami in Miyako City, of which I enjoyed a lot, in terms of knowledge, spirituality, arts, food, and hospitality of the people. The performance showed among other the Sun-Goddest dance (Mikagura), a purification dance to dispell evils (Kiyoharai), deity of mountains dance (Yama-no Kami) who guards foresty work and agriculture, and deity of the sea dance (performed by Ebisu, one of seven deities of furtune) to pray for a good catch of fish and safe journey across the sea.

While it showed this Kagura is prayers and deeply religious, interestingly, those people involved including the dancers and leaders of Suemae Kagure preservation center regarded it as tradition. They learned this tradition from their parents and therefore they are doing the same thing, passing this Kagura dance tradition to their children. Eventually, according to them, more than 80% of schools in Iwate prefecture teach or have Kagura in their school curricula.

Complementing Religious Tradition: Born as Shinto, Die as Buddhist

When religion is perceived as tradition, practicing more than one religious traditions are widely accepted. Today’s picture of Shinto and Buddhism shows complementary, not rivalries. In a Shinto shrine there is often a Buddhist temple. A household may have both Shinto and Buddhist altars. Shinto has no established doctrine and religious institution. It looks like the beliefs of animism in Indonesian context. It highlights the importance of tradition and family, love of nature, physical cleanliness, and worship and honors to deities and ancestral spirits. Buddhism is more institutionalized, focusing on Siddharta figure, believing in reincarnation, and stressing on morality.

When it came to celebrating birth and other life achievements, Shinto tradition is generally used; but for mourning death, Buddhist funeral is more commonly used. Now, marriage using Christian tradition, which is regarded modern and fashionable, becomes a trend too. Reader (1991, 16) explains that “Japanese do not live in a system that demands full-blooded belief-orientated and exclusive commitment,” but situational and complementary in the context of their social and cultural life. Therefore, Japanese tradition has strong adaptability when it comes to social change such as modernity and technology. What remain important is family which plays as a unit in​ channeling religious tradition.

Religious Tolerance

There is religious freedom and religious tolerance in Japan. It seems that the tolerance is supported from two factors, ignorance of religion and non-missionary types of existing Japanese religion. The first has been indirectly mentioned in above paragraphs, showing that attachment to religion is not favourable. Japanese state and society is secular, though strongly preserving its tradition. The second factor is the background of Shinto and Buddhism that are less active in proselitysing activities compared to Islam and Christianity. Characters of the two religions and ignorance toward religions brought low potentials to religious conflicts and led toward religious tolerance. Well, it does not mean there was not any religious tentions between the two. There were religious persecutions in Japanese history and as well as state favoritism on religions. This history became a background to the creation of modern secular state and the law for religious freedom.

Motsuji and Chusonji Temples recorded religious intolerance and conflicts as impacts of power and politics, one of which became their background in stressing tolerance and peace. The Chusonji temple and the Pure Land Garden of Mostuji temple have been founded by Hiraizumi who wished for peace. The excerpt in Chusonji temple bell shows cries and prayers to those souls of human and animal victims of wars, both friends and foes, to relieve their sufferings and brought them to the Pure Land, which is free from the pain of this world. The bell became a symbol of peace.

Religious tolerance is shown in religious centers, such as shrines and temples, where everyone is welcome regardless of gender, race, and religion. This may also because of religious ignorance. For example, people went to religious festivals without really noticing what their religions are. Many Shinto followers went to Buddhist temples and vice versa.

Religious tolerance and the practice of religious freedom are also seen in the growing of hundreds new religions. These new religions are small in number and actually still one big family of Shinto and Buddhism. Therefore they do not provokingly competing each other. Interestingly, this new religions are still attached to the mainstream religions and therefore --to some extends— strengthened and increased the number of the mainstream religions (Reader, 1991). In this case the freedom of religion does not harm the mainstream religions. In fact, presence of new religions provide positive impacts for big mainstream religions; something which Indonesia needs to learn.

Worldview Behind Disaster Response

Do Not Blame God

​The proverb cited in the introduction had been mentioned by a resident of Taro village, Miyako city, Iwate Prefecture, and agreed by other residents whom mostly are in their sixties. The above resident himself was victim of 11 March tsunami last year. The person and others explained that opposite to the proverb, in most cases Japanese people –including him-- never think of God or even asking help from God when they were struck by hardship such as tsunami. During disaster, people did not imagine God, but they tried to save themselves and their families. They did not “blame” God as the cause of disasters, nor accepted disasters as destiny. The residents whom my colleagues and I met were smiling and told us certainly that cause of tsunami was an earthquake. People do not believe that misfortune came from God, but from nature. This worldview does not mean that people were less religious because they embraced religion and were activists of Kagura dance.

Another example is a graduation speech by a student of Hashikami Junior High School after the tsunami, which is provided by Dr. Miichi. The student said: “We have been trained and prepared well. But before the terrible power of nature, we were so powerless that it deprived us of our important thing without mercy. This was too merciless to think of it as a sufferng by the Above. We are painful and upset that we can’t stand it. But although we have faced difficulty, we will not blame the Above. We will bear our fate, and live on as we help each other. This is our mission from now on.”

The above thoughts and responses grew from Shinto philosophy. There is positive impacts from this theological view, that people is more positive thinking, trying hard to save themselves and their families. This positive thinking has been taken through years so Japanese have good system of disaster preparedness at schools. In Kamaishi City, almost all students were safe –despites of their schools had been destroyed-- due to well organised disaster preparedness.

Ganbate and Independency

After the March earthquake and tsunami, non Japanese public especially in Indonesia aware of term ganbate, means “face the challenge” or “do the best”, a term which commonly used by Japanese to encourage and support someone to do their best, such as in writing assignments, competition, including recovery from hardships and disasters such as earthquake and tsunami. Public in Indonesia learned that this motto has a spirit to working hard, never gives up, and using someone ultimate ability. The spirit of ganbate is hand in hand with the spirit of independency.

Independency and working hard are very visible in disaster recovery. Response from Japanese government to international public, right after the March tsunami, is empathetic, strong, and yet surprising as it refused aids from other countries and international agencies. Although the government later revised the announcement after some criticism and requests, still this shows Japanese character on independency. This is also seen in the works of Magokoro.net and Fukko Girls.

Magokoro.net is an NGO working in disaster relief and reconstruction in Tono, Iwate prefecture. It was established in response to the March tsunami and became the biggest one in the area. A question from which country the most donation came is a strange one. Indeed, most donation came from Japan itself, from the people, and only few from foreign countries.

Fukko (rehabilitation from disasters) Girls are nine students of Iwate Prefecture University who voluntarily works to support by promoting products of small businesses in tsunami affected are, such as pine key holders and seaweed, in order to run their business again and create jobs. In two-days event in Tokyo they could raise more than 700,000 yen sales. Magokoro.net and Fukko girls are examples of many other voluntary works and organisations working on reliefs and​ rehabilitations.

My own curiosity to find faith-based organisations working on disaster relief or rehabilitation did not really succeed. There were not many activists and scholars I met during the visit aware of this type of organizations. In fact, there were many faith-based works on disaster, including Buddhist temple and Shinto shrines, but mainly working unnoticed in secular environment of Japan. Minority religions, such as Islam and Christianity, and new religious organizations, such as Soka Gakkai, were active in providing disaster reliefs. Barbara Ambros wrote on the big role of Japanese new religions in disaster relief (CNN belief blog, 22/3/11). For example, Soka Gakkai turned its headquarter and centers into shelters for providing food, supplies, and emergency communication. Tenrikyo created Tenrikyo Disaster Relief Hinokisho corp. In addition, there is a Faith-based Network for Earthquake Relief in Japan (FBNERJ). Muslims and Islamic organizations, such as Turkish communities and Dompet Dhuafa Japan, also participated in disaster reliefs, due to open and non-discriminatory environment.

Japan and Islam

The number of Muslim is about 100,000 people, which is 1% of 125 millions population. Majority of Muslims came from Asia, namely Indonesia, Iran, Bangladesh, Pakistan, Egypt, and Turkey, who came mostly as trainees and workers (Midori, presentation, 2011). Conversion to Islam is encouraged by trade, marriage, and government policy. The development of Islam in Japan is positive due to non-discriminatory policy. There are two aspects that arise the encounters between japan and Islam. First the welcome face of Japan to Islam and second the growing Islamic studies.

Lack of Stereotyping against Islam

Encounters between Japan with Islam began in 1868, but went far from intensive, due to geographical distance between Japan and the Islamic world and less economy interest between the two. Significant development with Islam (studies and Muslim figures) started from the second World War, where the Japanese military used religion as an entry into some countries like Indonesia. studies began to appear and Muslim leaders in Japan.

Generally, Japanese society is more welcome and tolerant to Muslims. The reasons --which have been mentioned in the section on religious tolerance-- are Japanese ignorance of religion, and the fact that Shinto and Buddhism did not have bad historical encounters with Islam. Muslims live peacefully. Turkish community even could established Turkish school in Tokyo. Islamic center is growing, now there are two centers, established by Turkish community and by Saudi government.

Growing Islamic Studies

Studies on Islam was mainly part of Asian studies. As the global interest on Islam after the​ September eleven, Japanese interest on Islam grew. While the previous Islamic studies stressed on Asia, a new “Islamic” area studies looks to give more emphasis to a wider area studies in Muslim societies. Since 2008 the government adopted a program called “Islamic” Area Studies (IAS) to empirically study the nature of Islam and its regional Muslim societies (IAS brochure, 2011). The program is funded under the National Institute for Humanities (NIHU) program and held in Waseda university, Tokyo university, Sophia university, Kyoto university, and Toyo Bunko. At Sophia university, research interests on Middle East area seems higher compared to Indonesia and Southeast Asian Islam. This area studies represent Japanese interests in economy and global politics in positioning modern Japan. Indonesian Islamic studies is quite active in the Sophia University, encouraged by Prof. Kawashima Midori.

Epilogue: Reconciliation between modernity and tradition

The picture of religion and disaster in modern Japan is a picture of reconsiliation between modernity and tradition. Japanese society suceeded in locating the two so it could move forward to be one of economic giants in the world and be a developed country. I might have been influenced much from reading of Japanese Samurai Code (De Mente, 2005), but I agree that the understanding and implementation of Bushido (the code of warriors) has encourage a match reconciliation between modernity and tradition in Japanese context. Japanese interestingly could interpret and contextualize Bushido in modern day challenges.

Principles of Bushido are integrity, courage, benevolence, respect, honesty, honor, and loyalty. Some of these principles are implemented in religious tradition. Some were creatively used in business and economy, and also in governance. The way tradition (including religion) is perceived and embraced is progressive. Tradition is preserved through family, is treated as a tool not object. The Legends of Tono (Tono Monogatari) by Yanagita Kunio (Morse, 2008) shows rich folklore. This folklore is actually almost the same as what is found in many parts of Indonesia. But unfortunately many Indonesians see this as fait accompli with modernity, while Japanese see that folklore as local wisdom.

Tradition was not static, therefore it is adaptable for modern day too. For example, Kagura dancers who previously were limited only for male due to Buddhism, now have female dancers. The dancer of “God of Sea” performed in the Sueme Kagura Preservation Center was female. Bushido tradition was also adapted to modern life of business and economy in Japan.

To end my observation report I would like to mention two things that Indonesians could learn. First, Japanese thought to response to disaster provides positive impact to disaster management and preparedness. The power of nature does not stop them to always be prepare for any disaster. This thought, which is close to the rational thoughts in Islamic theology (such as of Qadariyah and Mu’tazilah), needs to be encouraged in Indonesia to suppress dominant predestination theological though (such as Jabariyah) to better preparedness against disaster and save more lifes. Second, Japanese uses bushido to bridging their tradition to fit modernity. Indonesian could look for certain rich Indonesian traditional values that may help bridging transition into modernity without losing traditional values.

Finally, accounts and observation of this report on Japan maybe superficial and do not touch deeper analysis, due to only ten days visit and short readings. Longer observation and research will provide better picture of Japan, related to religion and disaster, that can be beneficial for Islamic studies and disaster management in Indonesia.

Arigato gozaimashita!

Centralizing Zakat – the Wrong Solution

Amelia Fauzia

Amid the public uproar surrounding suspicions of corruption in the Bank Century payouts and bailout and doubts about the government’s performance in general, the Department of Religion is planning to centralize the management of zakat charitable donations. This is being done by a draft bill currently on on the table of Parliament which would replace existing law number 38 of 1999 on the Management of Zakat. It is very clear that centralisation would not help the zakat movement, and thus philanthropy and the people’s welfare, but would in fact wreck it by making it dependent on an already troubled government bureaucracy.

The Problems of Centralisation
The Department of Religion assumes that centralisation of zakat will put an end to management problems such as zakat distributions marred by chaos and even fatalities, and problems with the accountability of Muslim philanthropic institutions; they assume that centralization would even mobilize and maximise these institutions’ efficiency. Far from being an effective response to zakat problems, centralizing its collection raises a further problem, that of a giving an institution of dubious management capacity a monopoly over zakat management at the cost of losing the philanthropic institutions that already exist.

Research into philanthropy by the Center for the Study of Religion and Culture (CSRC) at UIN Syarif Hidayatulah showed that 98.50% of Muslims made zakat fitrah donations, and 34.70% made zakat mal contributions from their excess earnings. The total amount of Muslim philanthropic contributions in 2004 was estimated at Rp. 19.3 trillion. The major part of these contributions was given directly to those in need, to social organisations, and for education and religious purposes including mosques and pesantren. It is only in the last few years that the percentage of zakat channelled through Muslim philanthropic bodies has increased, thanks to the growing trust of the public in non-government Zakat Collection Bodies (LAZ) like Dompet Dhuafa. It is this extraordinary funding potential that is driving the push for centralisation.

The central idea of the draft bill is to give government owned Zakat Collection Agencies (BAZ) a management monopoly, from the highest central levels right down to the villages. This centralisation assumes the existence of BAZ as a professional and trusted institution. The problem is that the public is still very suspicious of the capacity of most BAZ agencies, especially when it comes to management, accountability and the effectiveness of zakat utilisation. Only 1,001 of the 5,649 BAZ agencies proposed to manage zakat since the 1999 Zakat law was passed were actually formed, and it is estimated that only 300 of these were active in 2007 (Fauzia, 2008:230). Bureaucratic problems presented enormous obstacles. And this was happening at the same time as people were losing faith in the performance of haj management and religious community endowment funds (Dana Abadi Ummat).

And if that is not enough, under the draft bill unless the existing non-government LAZ merge with the government owned BAZ, they will not be allowed to operate. The fact is that the LAZ generally far out-perform BAZ, which are heavily burdened with all the problems of government bureaucracy. To date the majority of LAZ have been professional and accountable in managing zakat contributions, and because of this they have earned the trust of the public. This is shown by the fact that the amount of zakat collected by BAZNAS (the National Zakat Collection Body) fell short of that collected by LAZ such as Dompet Dhuafa, PKPU, Rumah Zakat, and YDSF. The proposed monopoly will sacrifice and swallow these LAZ civil society movements which have helped the state care for otherwise stretched communities by providing (for example) education and disaster rescue services, and by strengthening the economy.

The intent of this centralisation to manage the religious contributions of the public seems absurd. It can only further burden a government that already struggles to handle its reponsibilities. As well as this, the idea of centralisation falls well outside national and global trends towards decentralized systems and strengthening civil society.

The Failure of Centralized Zakat under the New Order
The draft bill’s concept of centralisation in reminiscent of the government style of Soeharto’s New Order. Soeharto tried to centralize zakat management in 1968. This initiative was backed by a proposal from 11 ulamas in Jakarta, among them Professor Hamka and KH. Hasan (a senior religious figure) that the president should promote zakat collections. On October 26, in a speech for the occasion of Isra Miraj celebration (recalling the Prophet Muhammad’s miraculous flight to Jerusalem and ascension to heaven), Soeharto made an announcement about zakat collections and appointed himself as the collector. His proposal to collect zakat using post-office money orders was supported by a number of leaders, and assisted by one of whom was Major-General Alamsyah Ratuprawiranegara.

This effort lasted for only three years. Each year the amount collected and put to use was announced in speeches delivered on days of Islamic importance. The amount of the last national zakat collection, reported on the eve of Idul Fitri in 1970, was Rp. 39.5 million and $2,475. This fell far short of Soeharto’s prediction of Rp. 2.5 trillion each year, to be used for the development and welfare of the Muslim population (Fauzia, 2008;193). This episode should be an important lesson that the government has tried top-down centralization, and failed.

Standardization and Supervision
What is needed now is not centralization to boost the effective utilization of zakat, but lifting the capacity, standards and supervision of the existing philanthropic institutions. These institutions are the driving force behind Indonesia’s philanthropic movement, and deserve to be appreciated and supported. The function of BAZNAS needs to be changed so it can effectively standardize and supervise, but not compete with BAZ and LAZ organizations for collecting and managing philanthropic funds. Similarly the Department of Religion should do much more to build the capacity of Muslim philanthropic institutions, by putting regulations in order and through supervision. Rather than improving the lot of the people, centralizing zakat will deliver it into the hands of a bureaucratic system that remains rife with opportunities for corruption.

LAZ tak Boleh Salurkan Zakat (Berita)

Selasa, 15 Desember 2009 pukul 07:35:00

Oleh: Desy Susilawati

Tak mengizinkan LAZ mendistribusikan zakat, sama saja mengamputasi LAZ.

JAKARTA -- Departemen Agama (Depag) membantah akan adanya sentralisasi pengelolaan zakat dan menghapuskan lembaga amil zakat (LAZ). Direktur Pemberdayaan Zakat Depag, Nasrun Harun, mengatakan tak ada usulan seperti itu dalam revisi Undang-Undang No 38 Tahun 1999 tentang Pengelolaan Zakat.

Menurut Nasrun, zakat solusi bagi kemiskinan dan pemerintah sama sekali tak berniat melakukan sentralisasi pengelolaan zakat dan menghapuskan LAZ. ''Tak ada kata-kata itu dalam revisi,'' katanya dalam seminar Haruskah LAZ Dibubarkan?, di kampus Universitas Trisakti, Jakarta, Senin (14/12).

Namun, Nasrun menyatakan nantinya LAZ hanya akan berubah fungsi menjadi Unit Pengumpul Zakat (UPZ). Mereka tak lagi boleh menyalurkan zakat dan badan amil zakat (BAZ) yang boleh menyalurkan zakat. Ia berharap revisi ini bisa disetujui oleh DPR sehingga nantinya mampu mengurangi angka kemiskinan yang saat ini jumlahnya 37 juta jiwa.

Direktur Islamic Economics and Finance (IEF), Universitas Trisakti, Sofyan Syafii Harahap, mengatakan, pemerintah harusnya keluar dari masalah yang diurus masyarakat. Walaupun Depag tak ikut mengurus zakat, mereka akan membuat Baznas. Diyakini, dengan adanya badan ini, fungsi LAZ akan berkurang.

''Depag mengatakan LAZ tidak dibubarkan, tapi tidak dibenarkan untuk mendistribusikan, ini namanya mengamputasi LAZ,'' kata Sofyan. Ia menambahkan, pemerintah tetap dibutuhkan, namun harus mengukur dirinya sendiri. Pemerintah cukup sebagai regulator dan pengawas. Dengan demikian, pemerintah tak perlu melakukan eksekusi.

Sofyan mencontohkan, jika ada LAZ yang sudah berhasil, disitulah fungsi pemerintah untuk melakukan pengawasan dan mengamati sejauhmana regulasi dilaksanakan LAZ. Dalam konteks ini, Baznas bisa melakukan kerja sama dengan LAZ secara simbiotis mutualisme bukannya saling memakan.

Direktur Pusat Kajian Agama dan Budaya UIN Syarif Hidayatullah, Amelia Fauzia, mengatakan, LAZ memang tak dibubarkan, tapi dilebur menjadi UPZ. Saat ini, jelas dia, kinerja LAZ justru lebih baik dibandingkan BAZ. ''Jika dilebur, sama saja dihilangkan. Ini merupakan kemunduran luar biasa bagi masyarakat Indonesia,'' katanya.

Menurut Amelia, LAZ ini sudah lama ada dan menjadi gerakan masyarakat madani. BAZ dan LAZ merupakan aset yang sangat penting. Ia mengatakan, jika revisi diarahkan untuk memobilisasi zakat, problematikanya bukan pada LAZ. Dalam hal ini, mestinya ada edukasi kepada masyarakat untuk membayar zakat pada lembaga pengelola zakat yang ada.

Amelia menambahkan, upaya sentralisasi zakat tak bisa dilakukan di Indonesia. Ia mencontohkan gagalnya sentralisasi zakat pada masa Orde Baru. Masyarakat, kata dia, tak siap dengan adanya sentralisasi. ''Masyarakat akan mempertanyakan lembaga apa yang nantinya bisa menyalurkan zakat,'' ujarnya.

Sementara itu, Presiden Direktur Dompet Dhuafa Republika (DDR), Ismail A Said, menyatakan, tak setuju dengan usulan Depag yang akan mengubah fungsi LAZ menjadi UPZ. Meski usulan Depag belum tentu disetujui, ia berharap LAZ tidak ditutup. ''Biarkan saja, LAZ dan BAZ tetap menjalankan. Baznas yang mengawasi,'' kata Ismail.

Ismail mengungkapkan, zakat yang masuk ke DDR setiap tahunnya mencapai Rp 100 miliar. Menurut dia, ini bisa terwujud karena adanya kepercayaan masyarakat terhadap distribusi yang dilakukan oleh DDR atas zakat yang terkumpul itu. Oleh karena itu, ia tak bisa menerima jika LAZ hanya menjadi UPZ.

Hal senada ditegaskan pula Wakil Direktur Pusat Ekonomi dan Bisnis Syariah, Yusuf Wibisono. Ia mengatakan, kinerja zakat justru meningkat jika dikelola oleh masyarakat. Organisasi nirlaba yang transparan dan akuntabel lebih disukai dan menumbuhkan kepercayaan muzakki. ''Di sini, kepercayaan menjadi kata kuncinya,'' katanya. ed:ferry

Depag: LAZ tidak Dibubarkan (Berita)

By Republika Newsroom http://republika.co.id/berita/95860/Depag_LAZ_tidak_Dibubarkan

Senin, 14 Desember 2009 pukul 16:09:00

JAKARTA--Revisi Undang-undang no. 38 tahun 1999 tentang pengelolaan zakat kini sudah ada di Departemen Hukum dan HAM (Dephukham). Bahkan sudah masuk dalam proglegnas 2010 urutan ketujuh. Namun, masih terus menjadi kontroversi mengenai isi revisi UU tersebut.

Dalam salah satu poin revisinya, Departemen Agama (Depag) mengusulkan agar zakat dikelola oleh Badan Amil Zakat (BAZ) yang dibentuk oleh pemerintah dan ini tentu saja akan menjadi ancaman bagi sejumlah Lembaga Amil Zakat (LAZ) yang ada saat ini di Indonesia. Saat ini tercatat ada Badan Amil Zakat Nasional (Baznas), 18 LAZ Nasional, 33 BAZ provinsi, 429 BAZ Kabupaten/Kota, LAZ daerah dan 4.771 BAZ Kecamatan.

Direktur Pemberdayaan Zakat, Depag, Prof Nasrun Harun, mengatakan, dalam Revisi UU No.38 tahun 1999 tentang Pengelolaan Zakat menegaskan pemerintah tidak akan membubarkan Lembaga Amil Zakat (LAZ) yang ada saat. Nantinya LAZ tersebut hanya akan berubah fungsi menjadi Unit Pengumpul Zakat (UPZ).

"Siapa yang membubarkan LAZ, tidak ada yang mau membubarkan LAZ. Dalam reisi UU tidak ada kata-kata hapuskan LAZ," ujar Prof Nasrun saat Seminar Interaktif bertema Haruskah LAZ Dibubarkan di Auditorium Gedung S, Kampus A, Universitas Trisakti, Jakarta, Senin (14/12).

LAZ, imbuh Nasrun, bukan dihapuskan. Namun hanya berubah fungsi menjadi UPZ. Mereka tak lagi boleh menyalurkan zakat. Mereka hanya bertugas mengumpulkan zakat. "Badan Amil Zakat (BAZ) lah yang boleh menyalurkan zakat," katanya.

Nasrun berharap revisi UU tersebut bisa disetujui oleh DPR. Dengan disetujuinya hal tersebut, menurut Nasrun akan mampu mengurangi angka kemiskinan yang ada saat ini berjumlah 37 juta jiwa. "Kenyataannya saat ini makin hari makin banyak orang miskin. Itu salah kita yang tidak berbuat banyak untuk mereka. Untuk itu perlu adanya revisi UU tersebut," katanya.

Jika UU tersebut jadi direvisi, maka akan ada beberapa hal pokok lainnya yang akan berubah. Salah satunya untuk menggali potensi zakat yang ada di negara kita ini.

Potensi zakat di negara kita ini menurut penelitian dari UIN Syarif Hidayatullah (UIN) tahun 2004 adalah sebesar Rp 19,3 triliun. Namun, laporan yang diterima oleh Depag hanya sekitar Rp 900 miliar. "Padahal kita punya Baznas, Baz Kabupaten Kota, sudah ada pula UU, dan keputusan menteri agamnya. Tapi potensi sangat sangat kecil diperoleh. Dimana letak kesalahannya?," katanya.

Menurut Nasrun, kesalahannya terletak pada UU No.38 tahun 1999 yang lahirnya prematur. Prematurnya uu tersebut, misalnya ada pasal yang mengatakan masyarakat boleh dan tidak berzakat. Ini akibat kurangnya PP yang menguatkan undang-undang tersebut. "Kelemahan paling besar yang tadinya wajib dalam hukum Islam, dalam UU boleh atau tidak. Kewajiban tidak ada," katanya.

Sementara itu, Direktur Pusat Kajian Agama dan Budaya UIN Syarif Hidayatullah, Amelia Fauzia, mengatakan LAZ memang tidak dibubarkan tapi dilebur jadi UPZ. "LAZ dan BAZ tidak bisa dilebur jadi satu. Mereka beda visi dan idiologi seperti halnya Dompet Dhuafa dengan BAZNAS. Sudah duji coba kalau untuk meleburkan harus punya basis sama," katanya.

Amelia mengatakan, sekarang ini kinerja LAZ justru lebih baik dari BAZ. "Jika dilebur sama saja dihilangkan. Ini merupakan kemunduran luar biasa dimasyarakat di Indonesia. Jika menghilangkan LAZ berarti menghancurkan civil society," ujarnya.

Amelia menambahkan, LAZ ini sudah lama dan ajdi gerakan civil society di Indonesia. BAZ dan LAZ yang ada merupakan aset yang sangat penting, kalau yang ditargetkan untuk efisiensi maka regulasi dan efisiensi itu openting. "Niat baik pemerintah itu bisa lebih realistis melihat perkembangan zakat," katanya.

Jika RUU diarahkan untuk mobilisasi zakat. Problmetika bukan pada LAZ, mungkin muzakki ada yang langsung memberikan kepada mustahik. "Harus ada edukasi kepada masyarakat, berikan zakat kepada lembaga yang sudah terkareditas pemerintah, saya kira tanpa maksa-maksa masyarakat juga akan bayar zakat," katanya.

Hal senada dituturkan oleh Direktur Islamic Economics and Finance (IEF), Universitas Trisakti, Prof Sofyan Syafii Harahap mengatakan pemerintah harusnya keluar dari masalah-masalah yang diurus oleh masyarakat. Walaupun Depag tidak ikut mengurus zakat, tapi mereka kan membuat baznas. "Depag mengatakan LAZ tidak dibubarkan, tapi LAZ tidak dibenarkan untuk mendistribusikan, nah itu namanya mengamputasi LAZ," katanya.

Rekomendasi saya, kata Prof Sofyan, pemrintah tetap dibutuhkan tapi pemerintah harus mengukur dirinya sendiri, pemerintah cukup regulator dan pengawas. Jadi tidak perlu melakukan eksekusi. "Misalnya LAZ yang sudah berhasil, disitulah fungsi pemerintah untuk melakukan pengawasan terhadap LAZ. Sejauh mana regulasi dilaksankan oleh LAZ. BAZNAS bisa kerjasama dnegan LAZ dengan simbiotik mutualisme bukan saling memakan.

"Rakyat sebagai motor penggerak dari lembaga-lembaga ini. Jika rakyat tidak punya trust maka lembaga tersebut tidak bisa stay. Nah inilah yang harus diterapkan," katanya.

Rekomendasi berikutnya, kata Sofyan, peran pemerintah sudah mampu dan berhasil, BAZNAS harus jadi regulator, pengawas umum dan syariah, koordinasi, forum diskuki, fasilitator, jembatan negara, untuk jembatani civil sicoety dan state. "Jangan jadi alat komersalisasi. Berhentilah pemerintah untuk sok tahu mengurus civil society," ujarnya.

Intelektual Islam, Azyumardi Azra, juga menetang jika LAZ-LAZ dibubarkan. Menurutnya jika lembaga tersebut dibubarkan, maka orang yang terkena gempa dan musibah sudah meninggal duluan. "Mengurus haji dan madarasah saja tidak beres, pemerintah tidak reaktif dalam musibah, maka yang kena musibah akan meninggal duluan. Kalau ada upaya tersebut harusnya ditolak.she

Presiden Direktur Dompet Dhuafa Republika, Ismail A. Said mengaku tidak menyetujui usulan dari Depag yang akan merubah fungsi LAZ menjadi UPZ. Walaupun pemerintah belum tentu setuju dengan usulan depag, tapi dirinya berharap agar LAZ, tidak ditutup. "Biarkan saja. LAZ dan BAZ tetap menjalankan. Baznas yang mengawasi," katanya.

Menurutnya, zakat yang masuk dalam dompet dhuafa Republika setiap tahun mencapai Rp 100 miliar. Ini karena kepercayaan masayarakat terhadap distribusi yang dilakukan oleh dompet dhuafa Republika. she/kpo

Seminar: Faith and the State: A History of Islamic Philanthropy in Indonesia

The ALC Brown Bag Seminar Series is proudly supported by:
Centre for Islamic Law and Society and
Asian Law Centre
Research Seminar Series

FAITH AND THE STATE:
A History of Islamic Philanthropy in Indonesia
Amelia Fauzia
PhD Candidate
The University of Melbourne

TOPIC
Zakat, sedekah (donation, giving) and waqf (religious
endowment) are forms of philanthropy practised by
Muslims in Indonesia, as well as in other parts of the
world. Managing Islamic philanthropy in Indonesia
has, however, long been a contested issue, with a
history of rivalry between faith and the state and
between active state involvement and keeping such
activities under the control of Muslim civil society,
which uses Islamic philanthropy to empower itself
and to promote social change.

In her presentation, Amelia Fauzia argues that
although political circumstances do influence the
development of Islamic philanthropy, the state
cannot successfully control it because Muslim
philanthropic practice is generated by the altruistic
and reciprocal nature of communities. In essence,
Islamic philanthropy remains in the hands of Muslim
civil society, irrespective of the political nature of the
state.

PRESENTER
Amelia Fauzia is currently a PhD candidate in
Islamic and Indonesian studies at the University of
Melbourne. She is also a lecturer at the State Islamic
University (UIN) Syarif Hidayatullah Jakarta, and a
researcher at the Centre for the Study of Religion
and Culture at the same university. After receiving
her Masters degree from the University of Leiden,
The Netherlands, in 1998, Amelia started teaching
Islamic History of Indonesia at UIN Jakarta in 1999.
In 2002 she became a global research coordinator
for the Islamic Philanthropy for Social Justice in Muslim
Societies, a project covering Egypt, Indonesia, India,
Tanzania, Turkey and the United Kingdom. Amelia
contributed a chapter on women, philanthropy and
Islam to the recently published Indonesian Islam in a
New Era: How Women Negotiate their Muslim Identities
(Dr Susan Blackburn et al, Monash University Press,
2008).

When: Tuesday 5 August, 2008
1.00 – 2.15 PM
Where: Room GM19, Mezzanine Level
Melbourne Law School
185 Pelham St, Carlton
RSVP: Asian Law Centre
Tel: (03) 8344 6847
or
Register Online
http://alc.law.unimelb.edu.au/
Please bring your lunch (in a brown paper bag!) and a critical
mind to the seminars. Tea and coffee will be provide

Banjir dan Karitas Politis

Jika ada bencana, hampir otomatis akan ada kegiatan karitas. Ini pertanda masih kuatnya solidaritas sosial. Semakin masif bencana, semakin marak juga aksi karitas, yang biasanya dalam bentuk sumbangan uang, barang, dan kerja sukarela. Banjir yang melanda Jakarta saat ini (2/07) memunculkan kegiatan karitas yang dilakukan oleh partai politik dan atau aktivis partai politik yang menonjolkan simbol-simbol kepartaian. Karitas politis ini memang kegiatan kedermawanan sosial (filantropi), namun tidak bisa dipisahkan dengan adanya motif politik dibalik kegiatan tersebut disamping motif kemanusiaan. Dan akhirnya kegiatas filantropi seperti ini biasanya hanya berhenti pada karitas yang berefek pada popularitas ketimbang menghilangkan akar permasalahan.

Bantuan banjir partai politik
Banjir di Jakarta saat ini mengakibatkan sekitar 150 ribu penduduk menjadi pengungsi, 54 jiwa melayang, dan kerugian diperkirakan mencapai Rp. 4,1 trilyun. Bantuan untuk korban banjir datang dari berbagai unsur: organisasi filantropi, pemerintah, dan masyarakat.

Organisasi filantropi, seperti PMI, Aksi Cepat Tanggap Dompet Dhuafa, dan Sampoerna foundation memang sehari-hari konsern dalam masalah kedermawanan sosial (filantropi) termasuk menolong korban bencana. Bantuan pemerintah sebenarnya tidak bisa dibilang sumbangan atau kegiatan filantropi karena memang sudah menjadi tugas pemerintah memberikan pelayanan. Namun ada juga individu dan kelompok dari instansi pemerintah yang memberikan bantuan pribadi. Yang paling besar dan masif adalah bantuan dari masyarakat yang banyak dilakukan secara spontan. Tanpa adanya perintah atau himbauan, bantuan sudah berdatangan, relawan bermunculan. Bahkan ibu-ibu dengan cepat mengelompok untuk memasak makanan siap saji. Karena itu pantas kalau pemerintah dalam hal ini presiden SBY ketika meninjau korban banjir mengucapkan terima kasih kepada masyarakat.

Para aktivis partai politik tidak ketinggalan berpastisipasi memberikan sumbangan, mendirikan dan mengelola posko banjir, serta menjadi relawan. Diantaranya adalah Partai Keadilan Sejahtera (PKS), Partai Demokrasi Indonesian Perjuangan (PDI-P), Partai Golkar, Partai Hati Nurani Rakyat (Hanura), Partai Demokrat, dan Partai Persatuan Pembangunan (PPP).

Beberapa partai cukup serius dalam penanganan bencana ini. PKS dan PDIP menghimbau para aktivisnya untuk membuat posko dan menyalurkan bantuan. Di wilayah Jakarta PKS mendirikan 60 posko korban banjir, dan menurunkan sejumlah 1500 kader kepanduan sebagai relawan (Rakyat Merdeka, 7/2/07). Sedangkan PDIP mengklaim memiliki seratusan posko banjir yang didirikan ditingkat kelurahan (TVRI, 6/2/07). Golkar pun tak kalah. Partai ini tidak secara khusus membuat posko bantuan, tapi memberikan bantuan ratusan kardus mie instan di berbagai posko banjir di wilayah Jakarta.

Karitas dan Popularitas
Fenomena karitas politis ini bukan hal baru, tapi semakin terlihat dengan banyaknya bencana di tanah air. Tentu kegiatan karitas adalah kegiatan sosial, yang berangkat dari rasa kemanusiaan. Namun selain motif kemanusiaan, ada hal-hal lain yang mendorong seseorang berderma, seperti penunaian perintah agama, kesenangan batin, dan keinginan untuk dihargai. Begitu pula, selain dampak langsung seperti adanya keselamatan jiwa, dampak yang tidak kasat mata dari pemberian bantuan karitas adalah menguatnya hubungan patron klien termasuk meningkatnya popularitas pemberi.

Adanya motif popularitas akan mudah ditandai ketika bantuan tidak disalurkan kepada lembaga-lembaga filantropi tapi disalurkan sendiri dengan memperlihatkan simbol-simbol pemberi yang jelas, dalam hal ini partai. Seakan ada pesan tak tertulis untuk mengingat peran si pemberi khususnya ketika saat-saat dibutuhkan seperti pemilihan pemilihan kepala daerah dan pemilihan umum. Dalam sebuah wawancara (TVRI, 6/02/07), misalnya, seorang tokoh partai Golkar buru-buru menjelaskan bahwa bantuan mereka ini real kemanusiaan, bukan untuk kampanye partai. Tokoh partai tersebut ingin menepis image bahwa apa yang mereka lakukan adalah kampanye partai atau untuk menarik konstituen. Suatu penjelasan yang berangkat dari asumsi publik terhadap sumbangan atau bantuan dari partai politik.

Memang tidak salah dengan pemberian bantuan yang berbendera partai. Itu juga perbuatan kedermawanan. Masalah niat itu urusan pemberi dengan Tuhan. Tentu saja masyarakat percaya bahwa dalam kegiatan kedermawanan ada unsur kemanusiaan. Siapa yang tidak terketuk hatinya melihat penderitaan korban banjir. Jangankan masyarakat yang mampu, masyarakat yang tidak memiliki kemampuan finansial lebih pun tetap bisa membantu meringankan korban banjir. Tapi masyarakat juga banyak belajar dari amplop-amplop, sumbangan pembangunan masjid, pembangunan jalan, yang bertebaran menjelang pemilu, pilkada, bahkan pemilihan kepala desa, yang bisa mendongkrak suara pemilih.

Sumbangan politis marak karena tidak perlu dana besar, tapi dapat tepat sasaran. Walaupun saat ini marak, sumbangan politis ini tidak perlu dikhawatirkan. Masyarakat pun tidak berfikir bantuan dari siapa, yang penting mereka bisa survive. Urusan pilih memilih partai, adalah urusan belakangan. Namun dari sisi moralitas sebaiknya kepedulian partai atau para aktivis partai disalurkan dengan lebih bermakna dan mendidik. Maksimalkan karitas dengan cara memberikan bantuan jangka panjang (bukan hanya sesaat) dan dikelola secara profesional oleh lembaga filantropi.

Banjir dan perubahan pola pikir penyumbang
Ada persoalan dalam pola berderma masyarakat saat ini yang lebih banyak berupa pemberian langsung dan pemberian konsumtif. Bantuan kemanusiaan akibat banjir lebih banyak mendapat dana karena mengetuk hati dan populer. Sedangkan program untuk mencegah banjir, sepi pendonor karena dianggap tidak kelihatan langsung. Karena itulah sumbangan politis dan drama kegiatan emergensi terjadi setiap tahun. Padahal kerugian sangat besar dan dana emergensi yang keluar juga cukup besar. Agaknya masyarakat dan pemerintah lupa akan pepatah “lebih baik mencegah daripada mengobati.”

Sudah waktunya pola pikir penyumbang dirubah dari sekedar pemberian karitas menjadi pemberian jangka panjang yang mencoba mencegah terjadinya banjir. Misalnya program advokasi lingkungan, pendidikan pelestarian lingkungan, program reboisasi, penegakan hukum bagi perambah hutan, dan advokasi tata kota. Dan tentu saja program lingkungan ini tidak bisa sendirian, tapi terkait dengan program pemberdayaan masyarakat.

Organisasi filantropi harus lebih banyak berkiprah dalam upaya perubahan pola pikir donatur sehingga drama banjir dan karitas politis dapat diminimalisir.