Sekolah Kapitalisme Yang Licik
Penulis : Sahaka Lulang
Judul buku : Sekolah Kapitalisme Yang Licik
Penulis. : Paulo Freire
Editor : M. Escobar, dkk
Penerbit. : IRCiSoD
xIviii + 256 hlm ; 12 x 18 cm
ISBN 978-602-279-238-3
Cakrawalaide.com-Buku ini menjelaskan tentang dialog antara Paulo Freire bersama profesor-profesor di Universitas National Autono Mexico (UNAM) pada tahun 1984, salah satu Universitas Nasional di Meksiko. Dialog yang dijelmah oleh keprofesoran Universitas National Automo Mexico (UNAM) berdasarkan manipulasi politik ; mereka mengekploitasi Paulo Freire, mereka mencuri kesempatan atas eksistensi Paulo Freire dengan melakukan diskusi pada semester awal 1984; Dengan kata lain buku ini merupakan kesaksian atas pemikiran politik dan dedukatif sekelompok profesor di Universitas Nasional di Meksiko (UNAM), yang memanfaatkan kehadiran Paulo Freire di kampus mereka untuk membangun wacana pendidikan yang memfokuskan pada karya dan praktik Freire.
Dalam dialog itu (dialog freirean) mereka membahas terkait beberapa persoalan (menyangkut pendidikan).
Pun pembahasan dalam buku ini hanyalah tentang tiga tema akhir dari dialog tersebut yang menurutnya penting. Kendatipun merupakan ketertarikan para profesor UNAM untuk melakukan dialog bersama Paulo Freire.
Sebagai pendidik humanistik kontemporer terkemuka, ia membahas menyangkut tiga persoalan utama duni pendidikan dewasa ini: Antaranya membahas tentang relasi pendidikan dan kekuasaan, kurikulum dalam pendidikan tinggi, serta peran intelektual dan Universitas.
Buku ini juga di buat untuk pemahaman lebih dalam relasi antara peran hegemoni dalam formasi Universitas dan mahasiswa, dan fungsi Universitas itu sendiri dalam konteks formasi sosial politik yang lebih luas.
Baru-baru ini sande cohen memberikan tantangan keras terhadap peran malau-malu dan sering kali bermuka dua yang telah di emban para intelektual Universitas dalam hubungannya dengan sosialitas kapital dan “malapetaka harapan-harapan yang tersosialisasikan.”
Mengikuti sikap gigih Baudrillard, Nietzsche dan yang lainnya, Cohen berpendapat bahwa objektivitas tidak dapat lagi menyembunyikan kepentingan yang subjektivitas—-suatu situasi yang mempunyai implikasi serius terhadap peran intelektual di masyarakat Amerika Utara kontemporer.
Dia menulis : bagi para intelektual di tegaskan bahwa buku-buku dan tujuan-tujuan kita sekarang ini gagal menghubungkan dengan segala sesuatu kecuali simulcara, kekuatan citra, formasi perubahan kita sendiri. Dalam meragukan dan menafikan segala sesuatu, intelektual tetap merupakan tawaran cari peran sia-sia subjek-kesadaran dan mendorong kepura-puraan bahwa upaya-upaya kita menerjemahkan dan mewakili kebenaran yang lain, yaitu realitas dunia.
Bagi Cohen, sebagaimana freire, dilema intelektual terletak pada kegagalan untuk menolak bahaya kapitalisme secara tegas. Sebagai respon terhadap dilema ini, Cohen membangun serangan yang artikulatif dan penuh semangat terhadap keprofesoran Amerika Serikat.
Pada abad ke 19 dan tiga dekade pertama abad ke 20.
Persetujuan dominan di Amerika latin saat itu di cirikan sebagai bentuk negara oligarki. Negara oligarki ini di bentuk agar mampu mengkonsolidasikan dan menstabilkan politik yang relatif.
1. Pendidikan dan kekuasaan.
Pendidikan dan kekuasaan merupakan tema atau pembahasan pertama dalam dialog freirean ; diskusi Paulo Freire bersama beberapa keprofesoran di salah satu universitas ternama di Meksiko. Dalam diskusi itu, banyak sekali muncul pertanyaan-pertanyaan yang tertuju pada freire, pertanyaan-pertanyaan terkait pendidikan dan revolusi sosial. Pertanyaan-pertanyaan itu dapat di jawab dengan sadar oleh Paulo Freire.
Pertanyaan mengenai kekuasaan dan perubahan sosial.
Gramsci merumuskan bahwa setiap hubungan pedagogis mengandung hubungan hegemonik; hubungan pedagogis yang mengandung hubungan kekuasaan dan dominasi. Namun konsep yang di bangun oleh Freire adalah membangun pendidikan pedagogis yang membebaskan/memerdekakan. Pernyataan di atas telah menjawab pertanyaan-pertanyaan mengenai bagaimana,dari mana, seperti apa, perubahan sosial itu di bangun? Bahwasanya pendidikan sekolah-universitas (pedagogis) tidak bisa mewujudkan perubahan sosial.
Sebab pendidikan yang demikian telah di hegemoni dan di dominasi oleh kekuasaan.
Kendati demikian tingkat atau jenjang pendidikan itu tidaklah penting, sebab pendidikan yang politis, dan pendidikan yang pedagogis, tidak menjamin kebebasan. Sebab pendidikan, apabila di sebut pendidikan jika ia membebaskan.(Paulo Freire)
Bagi gramsci intelektual adalah organisator budaya yang mampu turut campur tangan dalam pembangunan dan praktik dominasi. Alfredo Fernandez yang memimpin diskusi (sebagai moderator) juga meringkas soal tema relasi pendidikan dan kekuasaan. Dia menyimpulkan bahwa suatu perkiraan konsep revolusi sosial dan perubahan ternyata tidak mencapai konsep perubahan dan revolusi.
Gagasan relasi pedagogi seperti relasi dengan kekuasaan diperkenalkan dan konsekuensinya merujuk pada konsep universal sebagai bentuk pencapaian suatu hubungan pedagogi yang revolusioner.
2. Kurikulum dan realitas sosial
Ketika banyak di antara kita memasuki perguruan tinggi atau universitas, kita merasa tidak memiliki hal mendekati masalah-masalah kongkret masalah sehari-hari profesional. Terminologi itu tampak asing. Misalnya, istilah kurikulum bukan milik kita; ini istilah Amerika yang tidak seorang pun tahu artinya. Biasanya kita menggunakan istilah itu untuk menunjuk apa yang di sebut sebagai pencernaan dan program studi ( planes y programes de estudio ).
Paulo freire merasa bahwa konsep rasa ingin tahu ini, kandang juga berkelindan atau tergabung kekuatan otoriterianisme, kendatipun kita memiliki opini politik yang agresif dan radikal. Menurutnya pasti saja ada kecurigaan dalam setiap kehidupan, semakin demokratis, semakin terbuka prosedur kerja yang tampak bertentangan dengan akademik ilmiah yang ketat.
Dalam pengertian ini, ada tendensi yang mempertimbangkan sejawat spontan yang bersekutu dengan posisi progresif (Paulo freire tidak mau menyebutnya revolusioner karena dia menghormati makna kata yang dahsyat itu). Karena dalam kedua posisi yang kritik itu tidak ada kreatifitas, juga tidak ada rasa ingin tahu. Karena yang ada hanya penindasan terhadap kemampuan mahasiswa untuk berpikir dan mencipta.
Dari sikap di atas, konsep kurikulum di jabarkan dan di tampilkan sebagai ketidakwajaran yang tidak di sengaja yang di ekspresikan secara populer dalam frasa berikut: (izin saya melihat seperti apa halnya, maka saya bisa melihat seperti apa jadinya). Sehingga kurikulum di elaborasikan dalam bentuk yang sembarang dan bukan dalam bentuk anarkis. Sehingga dengan solusi otoriter ini, berarti mereka mengorganisir kurikulum yang terima dari Tuhan dengan menyelamatkan setan-setan miskin.
Menurut freire sangat tidak normal sekali jika memiliki universitas yang homogen dengan semua mahasiswanya berpikir seragam dan memiliki komitmen yang sama. Hal ini akan menjadi suatu kesalahan besar bagi pendidikan kita, bagi pendidikan mahasiswa. Itulah sebabnya saya kemukakan bahwa salah satu sifat yang harus di ciptakan dan di materialkan dalam universitas adalah toleransi.
Kejernihan politik dari pelatihan ilmiah dan teknis pendidikan universitas merupakan kebutuhan.
Nah, menurut hematnya (freire), dari sudut pandang di atas “pemahaman politis terhadap pelatihan ilmiah dan teknis”, eksistensi setiap perbedaan apa pun menjadi jauh lebih kreatif. Sebab itu pembagian antara pemahaman dan persepsi adalah suatu persyaratan bagi universitas.
A. Fernandez : masalah-masalah sebelumnya merupakan bagian dari kehidupan sehari-hari para guru dan murid.
Bagaimana kurikulum benar-benar menstrukturkan pembelajaran adalah hal yang sangat penting, dan ini tidak di reduksi hanya pada apa yang biasanya di pahami sebagai sistematisasi pengajaran dan pembelajaran, tetapi juga kajian khusus mengenai pembelajaran itu sendiri.
Masalah nilai dalam masyarakat Meksiko (sebagai pokok permasalahan lain) muncul secara dramatis selama devulasi berkepanjangan tahun 1982.
3. Peran para intelektual (peran intelektual di universitas).
Analisis hubungan dialektis antara fungsi intelektual dan kekuasaan merupakan salah satu pilar pemikiran gramscian. Bagi gramsci ada aktivitas kreatif intelektual yang minimum dalam suatu karya fisik, bahkan dalam jenis atau kerja yang paling mekanis dan sangat sederhana. Dengan demikian semua orang adalah intelektual, tapi tidak semua berfungsi di masyarakat sebagai intelektual.
Ilustrasi di atas menggambarkan salah satu kontradiksi khas ranah universitas di Amerika latin. Dalam prakteknya, akademisi memiliki gelar intelektual, tetapi mereka tidak melakukan fungsinya.
Bagi Paulo freire, ekspresi kebijakan akademis menyiratkan masalah kekuasaan. Masalah kekuasaan berada di pusat refleksi, praktik, dan kebijakan akademis.
Menurut Paulu freire, agar kebijakan itu harus mengimplementasikan pengalaman fisik dan organis bagi mereka yang berpartisipasi, suatu pengalaman beresiko, yaitu pengalaman akademi yang tidak mengorbankan dirinya dirinya sendiri karena tidak mengambil risiko pencipta.
Penciptaan bukan sesuatu yang dengan mudah muncul. Saya (Paulo freire) katakan bahwa penciptaan tidak muncul, tidak terjadi,ia merupakan resiko yang harus di ambil untuk mencipta. Kendatipun freire menegaskan bahwa, tidak mungkin hidup tanpa resiko.
Nah, oleh karena itu, kreativitas adalah prasyarat dasar bagi eksistensi. Eksistensi lebih dari sekedar hidup : itulah sebabnya penciptaan adalah resiko.
Namun tak ada resiko bila kemungkinan kemungkinan mengatasi ketakutan tidak ada.
Anda tidak mengambil resiko menghadapi ketakutan bila anda tidak memiliki ruang bagi kebebasan.
Persoalan kebebasan sangat mendasar bagi pencarian, bagi resiko.
Pada tingkat penegasan kebebasan bisa dan hampir selalu bisa memfokuskan perlawanan terhadap kekuasaan arbiter kelas yang berkuasa dan memberlakukan ideologinya pada kelompok mayoritas, penegasan kebebasan menghadapi masalah serius.
Dengan demikian anda, di satu pihak anda merasa memiliki kebebasan di universitas, tapi di sisi lain, anda melihat kebebasan di universitas tidak muncul dengan sendirinya.
Persoalan kedua yang ingin di sampaikan oleh freire adalah kekhasan duni universitas dan perjuangan kekuasaan. Mungkin lebih tepat di universitas untuk mencari wilayah temporal dan spesial untuk redistribusi kekuasaan awal. Karena ini akan memudahkan pemecahan banyak masalah dan “antinomi” yang antara akademi dan kebijakan, antara serikat buruh dan otoritas universitas, antara guru dan siswa. Sebagaimana di sebutkan kemarin ( apa yang di inginkan siswa adalah suatu hal, dan apa yang di lakukan guru adalah hal lain )
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