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Sumber: Padangkita.com

Dialektika Lapau dan Digital

TUAN, sejak hubungan sosial beralih dari konvensional ke digital. Keran komunikasi kita tidak lagi ‘lembut’. Kata-kata kasar terhadap lawan biacara mudah keluar dari mulut kito—tak ada memikirkan orang lain tersinggung dan “sakit hati”.

Semua orang menjadi “sok tahu” dengan fenomena yang ada. Tradisi berkomentar lebih kuat dibandingkan dengan budaya baca dan bertanya. Prilaku seperti ini dengan mudahnya kita temukan di Facebook, Instagram dan grup WhatApps.

Kritik-kritik dilakukan lewat pesan dan komentar singkat. Tidak ada penjelasan yang logis dan masuk akal. Yang terpenting saya harus berkomentar, meskipun saya tidak tahu dengan persoalan. Ini penyakit stadium tinggi yang sedang dialami lingkungan sosial kito.

Tidak setuju dengan suatu persolan adalah wajar dan lumrah bagi manusia. Tapi, memaksa orang lain setuju bagi perkara yang tidak ia setujui agar perdebatan berhenti. Dialektika seperti itu ‘mencuri hak lawan bicara’ untuk menyampaikan pendapatnya.

Perubahan dialektika antar sesama telah berubah. Dulu lapau alias warung Minang dan sekarang “digital”. Di lapau kita pun dulu biasa melihat orang berbeda pendapat terkait fenomena yang ia komentari: politik, ekonomi, sosial dan budaya. Baik yang ia baca di koran, dengarkan di radio dan lihat televisi.

Dialektika itu terjadi secara tatap muka. Persoalan dan orang yang berdialetika berada di ruang yang sama. Kalah dan menang tidak ada yang menjadi “arang atau abu”. Tidak ada saling fitnah, benci dan sebar hoax ketika kalah berdialektika.

Sebab, budaya yang dibentuk dalam “tradisi lapau” bukan soal kalah dan menang. Tapi, siapa yang membuat orang lain sepakat dengan alasan logis kita terhadap suatu persoalan.

Yang terbentuk dari kesungguhan dilaketika lapau adalah keterampilan berbicara di depan orang banyak, mengasah pemikiran dan cepat respon dengan isu-isu terbaru.

Sayangnya, ketika dialetika itu beralih ke digital kita menemukan keanehan. Di media sosial lah kita dengan mudah menemukan orang ingin menang sendiri, tidak mau kalah dan egois.

Gelar pendidikan: sarjana, magister, doktor dan guru besar pun bisa menenggelamkan kepakarannya dengan lemahnya gaya berkomunikasinya di ruang publik.

Masyarakat sipil, intelektual dan lainnya yang kita harapkan mencari pangkal dan ujung benang yang kusut. Hendaknya menyelesaikan persoalan, tanpa menambah kusut persoalan.

Dialektika yang terjadi di lapau. Saat ada yang benar atau pun salah.  Dengan mudah kita temukan ujung dan pangkalnya.

Orang dan topik yang sedang dibahas dengan mudah kita interaksikan. Namun, dialektika digital saya ibaratkan seperti orang yang terkentut dikeramaian.

Semua orang merasakan baunya tapi sulit menebak siapa yang terkentut. Akhirnya, semua orang kena fitnah, berita hoax tersebar kemana-mana dan ruang publik pun jadi ribut akibat baunya.

Dialektika yang terjadi di ruang digital pun seperti itu—tempat konfirmasi lemah dan pengguna media sosial dengan mudah hilang di ruang pembicaraan, setelah ia membuat semua orang ribut dengan topik yang ia lempar.

Perasaan dan pikiran anggota grup terbawa suasana, padahal fisiknya berjahuan. Pro-kontra antara sesama terjadi tanpa ada yang mencari solusi.

Inilah eranya semua orang bisa bicara di ruang publik. Nilai kepakaran menjadi murah dengan semua orang punya hak menjadi “pakar”. Betapa banyak yang sudah terlalu jauh bicara, padahal hal tersebut bukan lah bidangnya.

Konon katanya, publik menjadi pakar ketika orang yang seharusnya menyampaikan kebenaran dan netral di ruang publik ikut memperkeruh suasana. Penyebab kepakaran dan kenetralan orang yang diharapkan publik tidak muncul.

Pada akhirnya, semua orang saat ini bicara dan berdialektika terkait bidang apapun.

Ini adalah pertaruhan terhadap orang yang seharusnya menjaga ruang publik yang memilih jalan sama dengan kelompok-kelompok tertentu. Penjaga malam tidak boleh tidur di waktu yang sama dengan penduduk. Ia adalah pelindung orang banyak—dari maling yang masuk ke rumah warga, kebakaran dan bencana alam.

Ketiga penjaga malam ikut tertidur. Penjaga malam pun ikut membawa banyak korban dan kerugian. Padahal masyarakat telah mempercayakannya untuk menjaga raga dan harta mereka.

Ruang-ruang mimpi setiap masyarakat berbeda-beda. Apabila penjaga malam ikut larut dalam mimpi semua orang yang tertidur. Sang penjaga malam telah menjadi bagian dari masyarakat yang tertidur.

Tidak ada lagi beda antara penjaga malam dan warga yang tertidur.

Begitulah kira-kira analogi saya tentang pentingnya keberadaan orang-orang netral di ruang publik. Agar ruang publik tidak dipaksakan dengan  wacana-wacana semu.

Menurut saya, ini adalah salah hal yang harus digerakan agar ruang publik kita tenang dan damai. Kita harus mendapatkan informasi-informasi yang sehat dan jujur.

Dialektika apapun yang kita lakukan terhadap suatu topik pembicaran. Perbedaan pendapat adalah biasa. Asal perbedaan tersebut tidak membelah keharmonisan hubungan sesama manusia.

Semangat tersebut seharusnya melekat dalam diri kita yang saat ini tidak bisa lepas dari gawai. Hati pun risau, penasaran muncul dan keinginan pun datang ketika grup WhatApps berbunyi. Rasa ngantuk pun hilang oleh rasa penasaran untuk membuka gawai.

Ketergantungan kita terhadap teknologi apabila tidak digunakan secara benar dan tepat. Akan jadi bahaya bagi kita, yang akan menghilangkan kehormatan, nama baik dan intelektualitas kita dalam melihat suatu fenomena.

Arifki Chaniago

Arifki Chaniago

Storyteller dan Knowledge Management Specialist

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Arifki Chaniago

Arifki Chaniago

Storyteller dan Knowledge Management Specialist

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