Pelanggaran terhadap hak konsumen disebabkan beberapa faktor. Di antaranya faktor sikap pelaku usaha yang sering memandang konsumen sebagai pihak yang mudah dieksploitasi dan dipengaruhi untuk mengonsumsi segala bentuk barang/jasa yang ditawarkan. Faktor ini diperparah dengan kurang mengertinya masyarakat umum sebagai konsumen terhadap hak-haknya. Jika haknya diabaikan, konsumen tidak bisa berbuat apa-apa karena memang tidak tahu dan tidak sadar. Ketika sadar, mereka justru tidak mengerti bagaimana tata cara atau prosedur pengaduan dan penuntutan atas hak-haknya yang dilanggar.
Ingin berdiskusi soal Hak-Hak Konsumen?
Kami undang Anda di Talkshow Buku Hak-Hak Konsumen (VisiMedia),
bersama: Happy Susanto
Sabtu, 6 Desember 2008
Waktu : 19.45-21.00 WIB
di Balai Kunthi
Gedung Mandala Bhakti Wanitatama
Acara ini tergelar dalam rangkaian Pesta Buku Murah Jogja: 5 Hari Obral Buku Cuci Gudang Akhir Tahun di Gedung Mandala Bhakti Wanitatama, 4-8 Desember 2008
www.visimediapustaka.com
Monday, December 1, 2008
Monday, August 11, 2008
Promosi Buku "Hak-hak Konsumen JIka Dirugikan" di Solo 9 Agustus 2008
Run Down Acara Super Pesta Buku Murah Solo 2008 "The Spirit of Book"
Graha Wisata Niaga Solo, 06-10 Agustus 2008
Rabu, 06 Agustus 2008
15.00-16.30 : Workshop Keterampilan "Aneka Aksesoris dari Roti Tawar"
oleh Dwi Ani (Gradien Mediatama) di panggung II
19.30-21.00 : Pentas Band "The Glow" Bandung, Games, dan Talkshow
Buku "Kutu Kupret Sandal Jepret; Berani Buang Berani Sial" oleh
Michan (Gradien Mediatama) di Panggung I
Kamis, 07 Agustus 2008
10.00-12.00 : Workshop "Jarimatika" oleh Septi Peni W (Kawan Pustaka)
di Panggung I
Jum'at, 8 Agustus 2008
18.30-20.00 : Talkshow Buku "Mukjizat Gerakan Sholat" oleh Dr.
Sagiran (QultumMedia) di Panggung II
Sabtu, 09 Agustus 2008
10.00-12.00 : Workshop Penulisan Guru #1 oleh Redaksi Agromedia Group
di Panggung I
13.00-15.00 : Workshop Penulisan Guru #2 oleh Redaksi Agromedia Group
di Panggung I
15.30-16.30 : Talkshow "Humor Ganas" oleh Setyawan Tiada Tara
(Indonesia Tera) di Panggung I
16.00-17.30 : Talkshow Buku "Hak-hak Konsumen Jika Dirugikan" oleh
Happy Susanto (Visi Media) di Panggung II
19.30-20.00 : Talkshow Buku "Istikharah Cinta" oleh Shodik
(QultumMedia) di Panggung II
20.00-21.30 : Talkshow Buku "Asoy, Geboy, Bohay; Cerita Jayus
Mahasiswa Gokil" oleh M. Yudhi (Gradien Mediatama) di Panggung II
Minggu, 10 Agustus 2008
10.00-11.30 : Workshop Keterampilan "Membuat Bross Cantik dari Manik-
Manik" oleh Eryza Susilo (QultumMedia) di Panggung II
11.30-13.00 : Workshop Keterampilan "Aneka Kreasi Kain Flanel" oleh
Retguntari (QultumMedia) di Panggung II
13.00-15.00 : Bengkel Penulisan Remaja oleh GagasMedia di Panggung II
16.00-17.30 : Talkshow Buku "Muka Marketplace" oleh Aca (Bukuné) di
Panggung II
19.00-21.30 : Talkshow Buku "Babi Ngesot" oleh Raditya Dika (Bukuné)
di Panggung II
Graha Wisata Niaga Solo, 06-10 Agustus 2008
Rabu, 06 Agustus 2008
15.00-16.30 : Workshop Keterampilan "Aneka Aksesoris dari Roti Tawar"
oleh Dwi Ani (Gradien Mediatama) di panggung II
19.30-21.00 : Pentas Band "The Glow" Bandung, Games, dan Talkshow
Buku "Kutu Kupret Sandal Jepret; Berani Buang Berani Sial" oleh
Michan (Gradien Mediatama) di Panggung I
Kamis, 07 Agustus 2008
10.00-12.00 : Workshop "Jarimatika" oleh Septi Peni W (Kawan Pustaka)
di Panggung I
Jum'at, 8 Agustus 2008
18.30-20.00 : Talkshow Buku "Mukjizat Gerakan Sholat" oleh Dr.
Sagiran (QultumMedia) di Panggung II
Sabtu, 09 Agustus 2008
10.00-12.00 : Workshop Penulisan Guru #1 oleh Redaksi Agromedia Group
di Panggung I
13.00-15.00 : Workshop Penulisan Guru #2 oleh Redaksi Agromedia Group
di Panggung I
15.30-16.30 : Talkshow "Humor Ganas" oleh Setyawan Tiada Tara
(Indonesia Tera) di Panggung I
16.00-17.30 : Talkshow Buku "Hak-hak Konsumen Jika Dirugikan" oleh
Happy Susanto (Visi Media) di Panggung II
19.30-20.00 : Talkshow Buku "Istikharah Cinta" oleh Shodik
(QultumMedia) di Panggung II
20.00-21.30 : Talkshow Buku "Asoy, Geboy, Bohay; Cerita Jayus
Mahasiswa Gokil" oleh M. Yudhi (Gradien Mediatama) di Panggung II
Minggu, 10 Agustus 2008
10.00-11.30 : Workshop Keterampilan "Membuat Bross Cantik dari Manik-
Manik" oleh Eryza Susilo (QultumMedia) di Panggung II
11.30-13.00 : Workshop Keterampilan "Aneka Kreasi Kain Flanel" oleh
Retguntari (QultumMedia) di Panggung II
13.00-15.00 : Bengkel Penulisan Remaja oleh GagasMedia di Panggung II
16.00-17.30 : Talkshow Buku "Muka Marketplace" oleh Aca (Bukuné) di
Panggung II
19.00-21.30 : Talkshow Buku "Babi Ngesot" oleh Raditya Dika (Bukuné)
di Panggung II
Saturday, July 12, 2008
Telah terbit buku baru tentang perlindungan konsumen
Buku ini merupakan buku ketiga saya tentang hukum (sebelum membahas hukum nikah Islam dan hukum gono-gini):
Judul: HAK-HAK KONSUMEN JIKA DIRUGIKAN
Penulis: Happy Susanto
Penerbit: Visimedia Pustaka
Terbitan: Juli, 2008
Ukuran buku: 15 x 23 cm
Tebal viii+108 hal
ISBN 979-104-397-3
Harga: Rp 22.500,00
Abstrak:
Pelanggaran terhadap hak konsumen disebabkan beberapa faktor. Di antaranya faktor sikap pelaku usaha yang sering memandang konsumen sebagai pihak yang mudah dieksploitasi dan dipengaruhi untuk mengonsumsi segala bentuk barang/jasa yang ditawarkan. Faktor ini diperparah dengan kurang mengertinya masyarakat umum sebagai konsumen terhadap hak-haknya. Jika haknya diabaikan, konsumen tidak bisa berbuat apa-apa karena memang tidak tahu dan tidak sadar. Ketika sadar, mereka justru tidak mengerti bagaimana tata cara atau prosedur pengaduan dan penuntutan atas hak-haknya yang dilanggar.
Buku ini mengajak kita semua, para konsumen, untuk mencermati masalah-masalah perlindungan konsumen, termasuk soal hak dan tata cara pengaduan jika dirugikan. Buku ini juga dilengkapi prosedur pengaduan yang dapat dilakukan oleh konsumen, serta dilengkapi alamat badan penyelesaian sengketa konsumen (BPSK) dan lembaga perlindungan konsumen swadaya masyarakat (LPKSM) se-Indonesia. Harapannya, konsumen yang dirugikan bisa segera bertindak sebelum kerugian yang ditanggung semakin besar. Dengan kata lain, menjadi bijak sebelum diinjak-injak.
Salam,
Happy Susanto
08174849877
hpysusanto@yahoo.co.id
VISI MEDIA
Jl. H. Montong No. 57
Ciganjur-Jagakarsa
Jakarta Selatan 12630
Phone: 021 788 83030
Fax: 021 727 0996
Judul: HAK-HAK KONSUMEN JIKA DIRUGIKAN
Penulis: Happy Susanto
Penerbit: Visimedia Pustaka
Terbitan: Juli, 2008
Ukuran buku: 15 x 23 cm
Tebal viii+108 hal
ISBN 979-104-397-3
Harga: Rp 22.500,00
Abstrak:
Pelanggaran terhadap hak konsumen disebabkan beberapa faktor. Di antaranya faktor sikap pelaku usaha yang sering memandang konsumen sebagai pihak yang mudah dieksploitasi dan dipengaruhi untuk mengonsumsi segala bentuk barang/jasa yang ditawarkan. Faktor ini diperparah dengan kurang mengertinya masyarakat umum sebagai konsumen terhadap hak-haknya. Jika haknya diabaikan, konsumen tidak bisa berbuat apa-apa karena memang tidak tahu dan tidak sadar. Ketika sadar, mereka justru tidak mengerti bagaimana tata cara atau prosedur pengaduan dan penuntutan atas hak-haknya yang dilanggar.
Buku ini mengajak kita semua, para konsumen, untuk mencermati masalah-masalah perlindungan konsumen, termasuk soal hak dan tata cara pengaduan jika dirugikan. Buku ini juga dilengkapi prosedur pengaduan yang dapat dilakukan oleh konsumen, serta dilengkapi alamat badan penyelesaian sengketa konsumen (BPSK) dan lembaga perlindungan konsumen swadaya masyarakat (LPKSM) se-Indonesia. Harapannya, konsumen yang dirugikan bisa segera bertindak sebelum kerugian yang ditanggung semakin besar. Dengan kata lain, menjadi bijak sebelum diinjak-injak.
Salam,
Happy Susanto
08174849877
hpysusanto@yahoo.co.id
VISI MEDIA
Jl. H. Montong No. 57
Ciganjur-Jagakarsa
Jakarta Selatan 12630
Phone: 021 788 83030
Fax: 021 727 0996
Thursday, June 5, 2008
Observing the Phenomena of Religious Radicalism
By Happy Susanto
The Marriot Hotel’s bombing and previous bombings indicate that the “religious radicalism” movement is a dangerous latent power that suddenly emerges. Violence in the name of religion leads to a situation where religion is enduring a critical historical test. Religion’s pendulum hangs on the perception and behavior of its disciples and swings toward two sides, ‘humanization’ or ‘dehumanization’.
Violence has been occurring for a long time. Violence is used as the effective means to fulfill the desire of individuals or groups of very complex matters. Violence is descending upon religions.
Within the fading attraction of modernity, as conveyed by Max Weber, the attraction of religion is fading too. For a long time, research in Islamic thinking focused on the debate about the relation between tradition (religion) and modernity (transformation)
Anyone who tends to reject modernity and uphold the function of religion’s formal role would tend toward the attitude of ‘fundamentalism’, and vice versa. While people who consider modernity as the only reality which could not be denied by shifting religious role, have a tendency to ‘secularism’; separating religion from the worldly life and separating religion from politics and the state.
Violence results from the polarization of both parties. Violence often is committed by the religious fundamentalist group because they are often marginalized and oppressed by the secular power of the authorities such that there is no other means of struggle except violence.
The Genealogy of Radicalism
Sometimes we often generalize the terms of ‘fundamentalism’ and ‘radicalism’. Yet, both are different although they are originated from the same root. Fundamentalism (al-ushuliyah) is a belief to return to the fundaments of religion. It could be positive or negative. Negative excess caused by the fundamentalist view is an attitude of violence (extreme radicalism).
Radical groups often use violence to fulfill their desire or interest. But, radical groups are not identical to violence. In this article, what is meant as religious radicalism is ‘the rigid religious attitude which contains violence”. It is mentioned in order to simplify the categorization.
The genealogy of religious radicalism appears due to many reasons. In the case of Islam, Hassan Hanafi (2001) mentions that at least there are two reasons behind the violence in contemporary Islam. Firstly, it is due to the oppression of the prevailing political regimes. Islamic groups have no freedom of opinion. Secondly, the failures of secular ideology of the prevailing regime, hence the present of religious fundamentalism or radicalism are considered as ideological alternative as the only choice for Muslim communities.
Violence within religion appears due to the lack of capability to face modernity and transformation. It should be highlighted that fundamentalism is the movement’s spirit of religious radicalism. Reading of fundamentalism has been done by Martin E. Marty and R. Scott Appleby in Fundamentalisms Observed (Chicago and London, 1991). They affirmed that those fundamentalisms are a defense mechanism which appears as a reaction over the threatening crisis. It is the circumstantial crisis that determines their existence. Karen Armstrong (2000) has written also that the growing fundamentalism currently has a strong connection to modernity.
Since radicalism appears as a response to modernity we had better see the relation between tradition and modernity objectively. Modernity contained many negative excess too. We can’t deny that the influence of modernity implicate destruction of humanity’s existence. Modernity should be anticipated. But, anticipation does not cause a total denial in the name of religion. Modernity is a historical phase where there are positive and negative sides.
The solution for violence.
Violence is not a wise strategy for facing the world’s polarization due to the great upshot of modernity. Islam has many thoughtful frameworks for actualizing peace in the world. But exploration over the meaning of peace in Islam is contaminated by several violent attitudes by radical movements. The task of religionists is to find a solution to this violence, since violence is not an Islamic teaching.
The fact that some actors of bombing or terrorism come from religious Islamic groups can be justified by radical Islam. But, is Islam like that? No. whatever is done by the radical Islamic movement contains conditional complexity. It means that under the shield of religion, what they have done is participate in political, ideological and non religious interests. So, it is not due to a narrow religious interpretation.
Using Michael Foucault’s analysis, what has been done by radical Islam group has led religion toward its relation between knowledge and power. The discourse of knowledge of radical Islam group is that God’s law should be implemented in human life. In political terms, the discourse is a unification of ad-dien wad-daulah (religion and state). But the notion (knowledge) of religion is strengthened by the authority’s apparatus. Hence, the movement contains an ideological element. Negative excess due to violence leads religion to have a bad face. That’s why religion and power should be separated.
Since violence is the consequence of modernity, so Peter L. Berger (2003) suggested two strategies for responding to modernity and secularization: ‘religious revolution’ and ‘religion subcultures’. The former is how clerics are capable to transform the society totally and present the modern model of religion. The later is how our effort is to prevent outside influences from affecting religion.
This radical Islam movement emerges due to a rather textual, narrow, and black-white religious understanding. This understanding would easily lead the reader toward a rigid religiosity. Religious reading is being detached from its historical context. Religious understanding is dynamic. That’s why an open reading would deter us from the violence attitude.
Solutions suggested in facing religious radicalism are: firstly, demonstrate Islam as the universal teaching giving direction toward the creation of peace on the earth. Secondly, there must be action to reject violence and terrorism. This action involves all groups within religions which do not desire violence. Terrorism and violence is a form of despising the name of religion and humanity.
Thirdly, it is the time to raise a moderate religious characteristic and understand life’s dynamics by accepting “the other’s” thinking plurality outside of this group. A moderate plurality would eliminate polarization between fundamentalism and secularism in facing modernity and transformation. The middle Islam (ummatan wasathan) would form an Islam characterized by being democratic, open and rational.
Islam fulfills humanity and summons peace as well. It is our task to deliver a positive image for Islam which is indeed humanist and is against violence. Only history would prove whether religion can be present as it is wished for. Wallahu a’lam.
The article retrieved from: http://islamlib.com/en/page.php?page=article&id=657
The Marriot Hotel’s bombing and previous bombings indicate that the “religious radicalism” movement is a dangerous latent power that suddenly emerges. Violence in the name of religion leads to a situation where religion is enduring a critical historical test. Religion’s pendulum hangs on the perception and behavior of its disciples and swings toward two sides, ‘humanization’ or ‘dehumanization’.
Violence has been occurring for a long time. Violence is used as the effective means to fulfill the desire of individuals or groups of very complex matters. Violence is descending upon religions.
Within the fading attraction of modernity, as conveyed by Max Weber, the attraction of religion is fading too. For a long time, research in Islamic thinking focused on the debate about the relation between tradition (religion) and modernity (transformation)
Anyone who tends to reject modernity and uphold the function of religion’s formal role would tend toward the attitude of ‘fundamentalism’, and vice versa. While people who consider modernity as the only reality which could not be denied by shifting religious role, have a tendency to ‘secularism’; separating religion from the worldly life and separating religion from politics and the state.
Violence results from the polarization of both parties. Violence often is committed by the religious fundamentalist group because they are often marginalized and oppressed by the secular power of the authorities such that there is no other means of struggle except violence.
The Genealogy of Radicalism
Sometimes we often generalize the terms of ‘fundamentalism’ and ‘radicalism’. Yet, both are different although they are originated from the same root. Fundamentalism (al-ushuliyah) is a belief to return to the fundaments of religion. It could be positive or negative. Negative excess caused by the fundamentalist view is an attitude of violence (extreme radicalism).
Radical groups often use violence to fulfill their desire or interest. But, radical groups are not identical to violence. In this article, what is meant as religious radicalism is ‘the rigid religious attitude which contains violence”. It is mentioned in order to simplify the categorization.
The genealogy of religious radicalism appears due to many reasons. In the case of Islam, Hassan Hanafi (2001) mentions that at least there are two reasons behind the violence in contemporary Islam. Firstly, it is due to the oppression of the prevailing political regimes. Islamic groups have no freedom of opinion. Secondly, the failures of secular ideology of the prevailing regime, hence the present of religious fundamentalism or radicalism are considered as ideological alternative as the only choice for Muslim communities.
Violence within religion appears due to the lack of capability to face modernity and transformation. It should be highlighted that fundamentalism is the movement’s spirit of religious radicalism. Reading of fundamentalism has been done by Martin E. Marty and R. Scott Appleby in Fundamentalisms Observed (Chicago and London, 1991). They affirmed that those fundamentalisms are a defense mechanism which appears as a reaction over the threatening crisis. It is the circumstantial crisis that determines their existence. Karen Armstrong (2000) has written also that the growing fundamentalism currently has a strong connection to modernity.
Since radicalism appears as a response to modernity we had better see the relation between tradition and modernity objectively. Modernity contained many negative excess too. We can’t deny that the influence of modernity implicate destruction of humanity’s existence. Modernity should be anticipated. But, anticipation does not cause a total denial in the name of religion. Modernity is a historical phase where there are positive and negative sides.
The solution for violence.
Violence is not a wise strategy for facing the world’s polarization due to the great upshot of modernity. Islam has many thoughtful frameworks for actualizing peace in the world. But exploration over the meaning of peace in Islam is contaminated by several violent attitudes by radical movements. The task of religionists is to find a solution to this violence, since violence is not an Islamic teaching.
The fact that some actors of bombing or terrorism come from religious Islamic groups can be justified by radical Islam. But, is Islam like that? No. whatever is done by the radical Islamic movement contains conditional complexity. It means that under the shield of religion, what they have done is participate in political, ideological and non religious interests. So, it is not due to a narrow religious interpretation.
Using Michael Foucault’s analysis, what has been done by radical Islam group has led religion toward its relation between knowledge and power. The discourse of knowledge of radical Islam group is that God’s law should be implemented in human life. In political terms, the discourse is a unification of ad-dien wad-daulah (religion and state). But the notion (knowledge) of religion is strengthened by the authority’s apparatus. Hence, the movement contains an ideological element. Negative excess due to violence leads religion to have a bad face. That’s why religion and power should be separated.
Since violence is the consequence of modernity, so Peter L. Berger (2003) suggested two strategies for responding to modernity and secularization: ‘religious revolution’ and ‘religion subcultures’. The former is how clerics are capable to transform the society totally and present the modern model of religion. The later is how our effort is to prevent outside influences from affecting religion.
This radical Islam movement emerges due to a rather textual, narrow, and black-white religious understanding. This understanding would easily lead the reader toward a rigid religiosity. Religious reading is being detached from its historical context. Religious understanding is dynamic. That’s why an open reading would deter us from the violence attitude.
Solutions suggested in facing religious radicalism are: firstly, demonstrate Islam as the universal teaching giving direction toward the creation of peace on the earth. Secondly, there must be action to reject violence and terrorism. This action involves all groups within religions which do not desire violence. Terrorism and violence is a form of despising the name of religion and humanity.
Thirdly, it is the time to raise a moderate religious characteristic and understand life’s dynamics by accepting “the other’s” thinking plurality outside of this group. A moderate plurality would eliminate polarization between fundamentalism and secularism in facing modernity and transformation. The middle Islam (ummatan wasathan) would form an Islam characterized by being democratic, open and rational.
Islam fulfills humanity and summons peace as well. It is our task to deliver a positive image for Islam which is indeed humanist and is against violence. Only history would prove whether religion can be present as it is wished for. Wallahu a’lam.
The article retrieved from: http://islamlib.com/en/page.php?page=article&id=657
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