Mudik dan “Kapitalisasi” Desa
Pulang ke kampung halaman-desa-atau yang lebih pouler dengan sebutan mudik, sudah menjadi tradisi dan budaya masyarakat Indonesia di seantero negeri. Menjelang Hari-Hari Besar Keagamaan, baik umat Muslim, Kristen, Hindu, Budha khususnya dan masyarakat pada umumnya, antusias kembali ke kampung halaman, bahkan rela antre berjam-jam akibat kemacetan di jalan raya hanya untuk bertemu keluarga dan sanak famili.
Melihat fenomena mudik, tentu banyak makna yang perlu dicermati, tidak saja dari aspek psikologis, tetapi juga sosiologis bahwa mudik bukan hanya sebagai reuni keluarga melepas kerinduan warga kota terhadap keluarga di desa, tetapi lebih dari itu sebagai transformasi budaya kota ke desa, sehingga modernitas yang biasa menjadi ciri khas kota atau ibu kota dapat mengalir ke desa. Lebih dari itu, modal (capital) yang biasanya hanya berputar di kota atau ibu kota (capital) akan mengalir ke desa. Dampaknya, tentu perekonomian di desa akan ikut tumbuh bergeliat seiring domisili “singkat” pada pemudik di kampung halaman karena faktor kebutuhan konsumsi juga akan meningkat.
Quo Vadis Kapitalisme
Di sadari, meningkatnya pertumbuhan serta menguatnya sendi-sendi perekonomian masyarakat di desa, sejatinya perlu ditopang oleh distribusi modal dari ibu kota serta pemerataan kekayaan masyarakat kota. Dengan demikian, dapat membantu daya tahan perekonomian masyarakat dari krisis yang kerap menyerang sistem keuangan dan perekonomian di kota atau ibu kota yang dikelola segelintir orang-pemilik modal (baca kapitalis).
Pada saat krisis ekonomi 2008 mengguncang negara-negara kapitalis, utamanya Amerika Serikat dan sejumlah negara di Eropa, seorang layouter (baca : penata naskah/teks) bertanya tentang dampak negatif kapitalisme dalam tata kelola perekonomian dan pembangunan di suatu negara. Melalui pendekatan analogi linguistik, secara spontan penulis memberi penjelasan sebagai berikut.
“Coba perhatikan ketika Anda hanya menebalkan (bold) huruf atau kata tertentu dalam sebuah judul atau sub judul yang sedang anda susun, apa yang akan terjadi? Pada saat itu, sejumlah kata atau kalimat akan menyebar, bahkan tersisih dan terpinggirkan hingga ke margin paling akhir. Mengapa kapitalisme yang menjadi tren-model tata kelola perekonomian dunia kerap menuai kritik?
Jauh sebelum krisis ekonomi melanda negara-negara kapitalis 2008 silam itu, Karl Marx (1818 –1883) sangat kritis terhadap sistem “capital-ism” yang disebutnya sebagai “kediktatoran kaum borjuis” (dictatorship of the bourgeoisie)”. Dalam “capital-ism” akan terjadi privatisasi, sehingga penguasa (negara) sang pemilik modal (capital holder) sesungguhnya, hanya berperan sebagai pembuat lisensi, tetapi tidak kuasa untuk melakukan proteksi. Penguasa yang memiliki segala perangkat, tidak berkutik di bawah kemauan pemilik modal, bahkan kerap ikut berperan melakukan penindasan terhadap masyarakat kelas bawah yang hanya memiliki sedikit modal.
Peran penguasa yang semestinya memerhatikan keuntungan sosial, acapkali dikalahkan oleh orientasi keuntungan komersial pemilik modal. Contoh paling sederhana, penguasa tidak kuasa untuk melakukan kontrol terhadap harga bahan-bahan kebutuhan pokok yang sangat mahal karena dimainkan pihak spekulan-tengkulak dan pemilik modal. Dalam kondisi demikian, seorang perangkat kekuasaan-elit penguasa-justru merasa ”sedih” karena melihat harga pangan murah. Padahal, harga murah produk pertanian dari petani lokal kerap terjadi karena mekanisme pasar yang disetting pemilik modal -persaingan antara produk lokal dan impor-.
Sepertinya, penguasa tidak rela jika masyarakat menikmati harga pangan murah yang di suplai oleh petani lokal, padahal dengan harga bahan pokok yang terjangkau dan murah, masyarakat urban atau para pekeja di kota-kota besar dapat menyisihkan sebagian uang (gajinya) di Bank. Melalui simpanan (saving) di Bank, pemerintah dapat mengambil keuntungan untuk pembangunan. Konsep inilah yang dianut Cina, sehingga negeri Tirai Bambu itu memberdayakan kemandirian produk pertanian lokal tanpa ketergantungan kepada impor agar masyarakat menikmati harga pangan terjangkau dan pemerintah bisa memanfaatkan simpanan masyarakat untuk pembangunan.
Dalam kapitalisme, negara seperti tidak berkuasa. Dengan dalih tidak boleh “intervensi” pasar, penguasa (pemerintah) mengikuti postulat sang maestro ekonomi Adam Smith bahwa “pasar akan mengatur dirinya sendiri”. Akibatnya, masyarakat miskin semakin tidak berdaya, dan mau tidak mau mesti mengikuti mekanisme pasar yang disetting oleh pemilik modal. Seperti itulah kiranya dampak negatif “kapitalisme”.
Mendorong Aliran Modal ke Desa
Setelah memberi penjelasan di atas, penulis coba mencari padanan kata “capital” dalam beberapa literatur bahasa sebagai upaya legitimasi terhadap apa yang saya jelaskan misalnya; Oxford Advanced Learner’s Dictionary (encyclopedic edition) dan Kamus Inggris-Indonesia karya John M.Echols dan Hassan Shadily.
Dari dua literatur bahasa tersebut didapat bahwa “capital” setidaknya memiliki tiga makna yaitu; modal, ibu kota, dan besar (huruf). Kata “capital” kemudian di-Indonesiakan menjadi “kapital”, yang dalam Kamus Besar Bahasa Indonesia (KBBI) memiliki dua makna yaitu ; (1) Modal pokok dalam perniagaan dan (2) Besar, (tentang huruf).
Dari pemahaman semantik ini, terlihat adanya makna dialogis dan dialektis antara “modal” dan ”ibu kota”, dengan marginalisasi desa. Modal (capital) menjadi salah satu kunci dalam proses peralihan sebuah desa menjadi kota. Tetapi, modal yang hanya terfokus di kota atau ibu kota (capital) bisa menyebabkan marginalisasi desa dan masyarakat pedesaan.
Minimnya lapangan pekerjaan dan ketidak-tersediaannya modal (finansial) serta aset-aset sosial di desa, mendorong ribuan masyarakat desa untuk mengadu nasib di ibu kota, walaupun tanpa modal keterampilan (skill) yang memadai. Nilai-nilai budaya desa yang kerap tidak sejalan dengan budaya kota, akhirnya menjadi persoalan tersendiri dalam upaya penataan kota atau modernisasi ibu kota (capital).
Masyarakat dari desa (maaf: yang tidak memiliki modal skill apalagi finansial,) yang sudah terlanjur urbanisasi ke kota atau ibukota kerap tersisih. Mereka tinggal di gubuk-gubuk liar tak layak huni di pinggiran kali atau di pinggiran rel Kereta Api. Kondisi seperti ini, tentu tidak sesuai dengan masterplan pembangunan dan karakter pengembangan kota, sehingga mereka menjadi “kejar-kejaran” aparatur negara, mulai dari polisi pamong praja hingga polisi petugas razia (KTP).
Modal sosial (baca:aset-aset sosial) di ibukota yang semestinya dikuasai dan dilindungi negara untuk kepentingan publik semakin terkikis oleh kepentingan bisnis pemilik modal (kapitalis). Sehingga, Taman-Taman kota yang sedianya menjadi tempat interaksi terbuka antar warga, beralih fungsi menjadi pusat belanja (mall) super megah-tempat transaksi dan interaksi tertutup yang hanya mengakomodir kalangan masyarakat bermodal.
Selanjutnya, ibu kota (capital, termasuk Jakarta menghadapi kompleksitas persoalan seperti keamanan, transportasi, lingkungan dan masalah sosial kemasyarakatan lainnya. Ibu kota sudah tidak memadai lagi untuk menampung urbanisasi masyarakat desa yang ingin menikmati manisnya pembangunan yang bertumpu di ibukota (capital).
Desentralisasi ekonomi yang dicanangkan pasca Orde Baru sebagai upaya penguatan sendi-sendi perekonomian daerah tampak belum memperlihatkan tanda-tanda pengurangan angka kemiskinan dan pengangguran secara signifikan. Padahal, insentif investasi bagi daerah tertinggal sudah diamanatkan dalam UU No 25/2007 tentang Penanaman Modal.
Mengurangi angka kemiskinan di desa atau menekan urbanisasi masyarakat desa ke kota atau ibukota (capital) tidaklah cukup hanya dengan program “bedol” desa, tetapi perlu adanya “kapitalisasi” atau aliran “modal ke desa”. Dengan demikian, para petani yang umumnya tinggal di wilayah pedesaan, dapat bertahan hidup (survive) di tengah menguatnya pemilik modal (kapitalis) mengimpor hasil pertanian dari luar. Lebih dari itu, penguasa (negara) hendaknya tidak serta merta menelan resep ekonomi pro pasar dalam dosis tinggi dan terlalu tergantung pada modal asing (hot money) yang setiap saat bisa dieksploitasi oleh kehendak kaum kapitalis itu sendiri.
Tampaknya, isyarat Naomi Klein dalam “The Shock Doctrine; The Rise of Disaster Capitalism ” (2007) benar bahwa muslihat kaum kapitalis sangat menyeramkan dalam menggasak aset –aset negara, tak peduli jutaan rakyat mati atau melarat karenanya.
Di tengah permbahasan yang sedang bergulir, sejatinya dana desa dimanfaatkan secara efektif sebagai aliran modal (capital) dari ibu kota agar masyarakat pedesaan tidak terpinggirkan yang kemudian berbondong-bondong meninggalkan desa bermigrasi mencari sumber penghidupan di kota-kota besar atai ibu kota (capital).
Mudik, memberi pembelajaran tentang keberlangsungan sosial budaya dan ekonomi secara alamiah sebagai mekanisme pemerataan ekonomi dan pembangunan. Kapitalisai desa penting untuk menjadi perhatian penguasa-pemerintah melalui aliran modal hingga ke posok desa, agar pembangunan tidak hanya bertumpu di ibu kota atau kota-kota besar. (Fath)
sumber : Kumparan.com
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