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Sodom and Gomorrah [wikipedia.org]
Sodom and Gomorrah [wikipedia.org]

Teologi Berpengelamanan untuk LGBT di Indonesia

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Melihat maraknya kasus LGBT, saya ingin mengajukan satu pendekatan keagamaan (tidak hanya terbatas Islam) sebagai alternatif cara pandang dalam memahami dan menyikapi kasus LGBT di Indonesia. Cara pandang keagamaan ini penulis sebut sebagai experiencial theology (teologi berpengalamanan).

Walaupun paradigma yang penulis ajukan di atas menggunakan embel-embel ‘teologi’, tulisan ini tidak dalam kapasitas mngklaim bahwa ini mewakili pandangan kelompok ordo keagamaan tertentu. Tulisan ini murni sebuah gagasan awal paradigma alternatif memandang suatu permasalahan sosial dalam masyarakat dengan mengedepankan aspek pengalaman (experience).

Perlu ditegaskan di awal bahwa basis paradigma ini adalah pengalaman, bukan pengamalan (practice). Yang berarti memahami dari sudut pandang seseorang yang mengalami tanpa perlu ikut-ikutan mengamalkan. Pengalaman juga bukan pengimanan, yang berarti menjustifikasi benar dan salah suatu realitas.

Segala kasus kontroversial akan selalu menuai pro dan kontra. Berbagai argumen pun dimuntahkan untuk memandang kasus tersebut. Tapi saya yakin pihak yang pro dalam hal ini tentu punya kadar penerimaan (acceptance) yang berbeda, begitu juga bagi pihak yang kontra. Hal tersebut adalah sebuah keniscayaan dalam mempertimbangkan dan menalar sebelum tahap penentuan sikap.

Kadar penerimaan dan penolakan (resistance) terhadap suatu fenomena pada dasarnya bergantung pada pertimbangan apa yang digunakan, standar apa yang dijadikan acuan. Dalam hal ini menarik ketika kebanyakan pihak yang menjadikan teologi (agama) sebagai acuan dan standar dalam melihat kasus LGBT cenderung bahkan sebagian besar berkesimpulan menolak. Seakan tidak ada ruang dalam teologi untuk orang-orang seperti mereka. Apakah memang demikian?

Penulis teringat sebuah film dokumenter berjudul ‘Trembling before God’ yang mengisahkan seorang pemuda gay beragama Yahudi yang berjuang untuk bisa diterima menjadi ‘gay relijius.’ Tingkat ke-gay-an yang dialami  oleh pemuda tersebut, sebagaimana yang diceritakan dalam film tersebut, menurut penulis sudah sangat ‘akut.’

Hal ini terlihat dari pernyataannya yang mengatakan: “saya merasa aneh mengapa ada laki-laki yang mau memasukkan (mohon maaf) penisnya ke dalam vagina perempuan.” Walau demikian, ia tetap ingin menjadi hamba Tuhan yang taat.

Ia kemudian menemui satu Rabbi yang menerimanya (dari sekian Rabbi yang menolaknya) dan menyuruhnya untuk menemui beberapa orang, dengan harapan ia bisa disembuhkan. Singkat cerita, setelah 20 tahun pemuda Yahudi tersebut berkeliling menemui orang-orang yang direkomendasikan kepadanya untuk berkonsultasi, ia kembali menghadap dan mengatakan bahwa ia tetap gay!

Dalam Teologi Islam, acuan yang muncul selalu kembali kepada kisah Kaum Sodom di masa kenabian Luth a.s yang pada akhirnya diazab oleh Allah. Berhenti di titik itu. Dan penulis yakin, walaupun belum bisa membuktikan, bahwa dalam teologi yang lain, orang-orang semacam ini akan berakhir sama, diazab.

Experiencial theology dalam hal ini berusaha mempertanyakan apa yang sesungguhnya dialami oleh kaum Sodom ketika itu dan bagaimana kemudian sosok Nabi Luth menyikapi hal tersebut berdasarkan pengalaman kaumnya tersebut.

Idealnya, standar operational (SOP) experiencial theology ini adalah menginvestigasi kasus berdasarkan pengalaman orang yang mengamalknnya. Dalam konteks kisah Nabi Luth, berarti mencari keterangan apa yang sesungguhnya terjadi pada masyarakat kaum Sodom ketika itu dari perspektif individu kaum Sodom sendiri. Tapi sayangnya hal itu tidak bisa (atau mungkin belum bisa) dilakukan/ dikaji.

Dalam konteks LGBT di Indonesia, menurut penulis, pendekatan experiencial theology ini berarti berusaha memahami kondisi kejiwaan dan teologis para kaum LGBT, dari perspektif mereka yang mengalaminya. Lagi-lagi, perlu ditekankan di sini, pengalaman bukan pengamalan. Karena menurut saya kita bisa memahami tentang apa yang dialami oleh seseorang, ‘cukup’ dengan mendengarkan keterangan dari orang yang mengalaminya tanpa perlu ikut mengamalkannya.

Misalnya, kita bisa tahu bahwa terjatuh dari lantai tujuh sebuah gedung akan sangat menyakitkan secara fisik dan psikologis dari kenyataan bahwa orang yang terjatuh tersebut mengalami luka yang serius secara fisik. Pun secara psikologis bisa dilihat dari cerita penyesalan, kesedihan, erang kesakitan, yang dia alami setelah kejadian tersebut, tanpa harus kita melakukan kekonyolan dengan melemparkan diri kita dari lantai tujuh.

Hal ini berarti meniscayakan keterbukaan dan kelapangan dada kita untuk mau mendegarkan dengan jernih apa yang sesungguhnya mereka alami, pergolakan (teologis) macam apa yang ada dalam kejiwaan mereka, imajinasi/ konstruksi masa depan macam apa yang mereka bayangkan jika mereka tetap dalam keadaan yang sedemikian di masyarakat Indonesia ini, dan berbagai aspek lain yang bisa mereka share kepada kita berdasarkan pengalaman mereka. Dari situ baru kemudian kita bisa menakarnya dengan takaran teologi kita masing-masing.

Berbeda dengan kaum Sodom yang kita sulit untuk menggali keterangan-keterangan tersebut dari mereka, kaum LGBT di Indonesia saat ini saya kira mereka masih accessible dalam hal ini.

Menurut hemat penulis, teologi tidak “sekejam” yang disangkakan. Dalam kisah kaum Sodom sendiri, Tuhan tidak serta merta mengazab mereka. Melainkan, Tuhan terlebih dahulu mengutus Nabi bagi mereka untuk bisa bertukar pikiran, dan Nabi Luth a.s juga sudah berusaha mendegarkam kaumnya itu dan bertukar pikiran dengan mereka.

Selama proses itu Tuhan tidak mengazab mereka, karena mereka masih diberi kesempatan untuk kembali. Azab Tuhan kemudian sudah tak tertahankan, ketika mereka alih-aih bertaubat, justru malah menantang-Nya.

Experiencial teologi pada intinya menkankan proses tukar pikiran. Yamg berarti ada proses saling mendengarkan dan memahami dari kedua belah pihak, insider dan outsider, LGBT dan non-LGBT. Dengan harapan, azab tidak turun di Indonesia ini. Baik azab Tuhan, maupun azab sosiologis dan azab peradaban masyarakat Indoensia

 

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