Full download test bank at ebook ebookstep.

com

Spirit KAHMI Tafsir Pemikiran Keislaman

Keindonesiaan dan Kemoderenan Herman
Oesman Editor

DOWLOAD EBOOK
OR CLICK LINK

http://ebookstep.com/product/spirit-kahmi-tafsir-
pemikiran-keislaman-keindonesiaan-dan-kemoderenan-
herman-oesman-editor/

Go to download the full and correct Download More ebooks [PDF].

content document Format PDF ebook download PDF
https://ebookstep.com KINDLE
More products digital (pdf, epub, mobi) instant
download maybe you interests ...

Merawat Pemikiran Buya Syafii Keislaman Keindonesiaan

dan Kemanusiaan Moh. Shofan (Editor)

https://ebookstep.com/product/merawat-pemikiran-buya-syafii-
keislaman-keindonesiaan-dan-kemanusiaan-moh-shofan-editor/

Karya Lengkap Nurcholish Masjid Keislaman Keindonesiaan

dan Kemodernan Budhy Munawar-Rachman

https://ebookstep.com/product/karya-lengkap-nurcholish-masjid-
keislaman-keindonesiaan-dan-kemodernan-budhy-munawar-rachman/

Merawat Indonesia Refleksi Kritis Isu Isu Keindonesiaan

Keislaman dan Kemanusiaan Aan Arizandy

https://ebookstep.com/product/merawat-indonesia-refleksi-kritis-
isu-isu-keindonesiaan-keislaman-dan-kemanusiaan-aan-arizandy/

Aneka Kebutuhan dalam Tafsir Al Qur an Dari Khazanah

Pemikiran Islam Hingga Barat Wardani Editor

https://ebookstep.com/product/aneka-kebutuhan-dalam-tafsir-al-
qur-an-dari-khazanah-pemikiran-islam-hingga-barat-wardani-editor/
Psikologi Belajar dan Pembelajaran Herman

https://ebookstep.com/product/psikologi-belajar-dan-pembelajaran-
herman/

Spirit of Entrepreneurship Pengetahuan Kewirausahaan

Drs Wurdianto Editor

https://ebookstep.com/product/spirit-of-entrepreneurship-
pengetahuan-kewirausahaan-drs-wurdianto-editor/

Diskursus Metodologi dan Karya Karya Tafsir Al Qur an

Generasi Awal di Indonesia Wardani Editor

https://ebookstep.com/product/diskursus-metodologi-dan-karya-
karya-tafsir-al-qur-an-generasi-awal-di-indonesia-wardani-editor/

Filsafat Ilmu dan Ilmu Keislaman Dr Biyanto M Ag

https://ebookstep.com/product/filsafat-ilmu-dan-ilmu-keislaman-
dr-biyanto-m-ag/

Hak Konstitusional Tebaran Pemikiran dan Gagasan Ade

Arif Firmansyah M Iwan Satriawan Chaidir Ali Editor

https://ebookstep.com/product/hak-konstitusional-tebaran-
pemikiran-dan-gagasan-ade-arif-firmansyah-m-iwan-satriawan-
chaidir-ali-editor/
ii
Ideas that change lives always
come through the book
(Quotes)

iii
iv
 SPIRIT KAHMI
Tafsir Pemikiran Keislaman, Keindonesiaan,
dan Kemodernan

v
vi
 SPIRIT KAHMI
Tafsir Pemikiran Keislaman, Keindonesiaan
dan Kemodernan

PENULIS

A. Malik Ibrahim, Abdul Aziz Hakim, Darsis Humah, Darwin Abd

Radjak, Fauziah Nurhamiddin, Hasby Yusuf, Herman Oesman, Jubair
Situmorang, Jusuf Sunya, Laily Ramadhany Can, M. Rahmi Husen,
Mahmud Ici, Mokhsen Idris Sirfefa, Muammil Sun'an, Mulky Tamrin,
Rasyid Pora, Siti Barora Sinay, Sri Indriyani Umra, Syahrir Ibnu,
Syaiful Bahri Ruray, Syarifuddin Usman

EDITOR
Herman Oesman

C0-EDITOR
Abdul Aziz Hakim
Syarifuddin Usman

vii
SPIRIT KAHMI
Tafsir Pemikiran Keislaman, Keindonesiaan, dan Kemodernan
@copyright/2021

ISBN : 978-623-97461-0-0
Penulis
A. Malik Ibrahim, Abdul Aziz Hakim, Darsis Humah, Darwin Abd Radjak, Fauziah Nurhamiddin, Hasby Yusuf,
Herman Oesman, Jubair Situmorang, Jusuf Sunya, Laily Ramadhany Can, M. Rahmi Husen, Mahmud Ici, Mokhsen
Idris Sirfefa, Muammil Sun'an, Mulky Tamrin, Rasyid Pora, Siti Barora Sinay, Sri Indriyani Umra, Syahrir Ibnu,
Syaiful Bahri Ruray, Syarifuddin Usman

Editor
Herman Oesman
Co-Editor
Abdul Aziz Hakim
Syarifuddin Usman

Desain Cover :
Ipink's Studio-2021
Layout : Tim Kreatif
Cetakan Pertama :
Juli 2021
Diterbitkan Oleh :
Lembaga Penerbitan
UMMU PRESS
Alamat : Kampus UMMU, Gedung B, Lt. I,
Jl. K.H. Ahmad Dahlan, No. 100
Kel. Sasa, Ternate Selatan – 97719
Email : [email protected]

Bekerjasama dengan
INSAN CITA PUBLISHING
Alamat : KAHMI CENTER
Jl. Sultan Djabir Syah, Depan Taman Nukila, No. 68, Kavling 3A
Kota Ternate – 97717

Hak cipta dilindungi oleh undang-undang

Dilarang mengutip atau memperbanyak sebagian
Atau seluruh isi buku tanpa izin tertulis dari penerbit
Isi di luar tanggung jawab percetakan
All rights reserved

viii
 Sambutan
Majelis Wilayah KAHMI
Provinsi Maluku Utara

Bissmillahirrahmanirrahim
Assalamu’alaikum Warahmatullahi Wabarakatuh

P
uji syukur kita panjatkan kehadirat Allah SWT, Tuhan Yang
Maha Esa, atas limpahan rahmat dan karunia-Nya, sehingga
pada saat ini, di tengah pandemi Covid-19 yang makin
menaik, kita masih diberikan kesempatan dan kesehatan untuk
menghasilkan karya.
Tiga Pendekar dari Chicago, begitu tulis Abdurrahman Wahid
atau biasa di sapa Gus Dur di Majalah TEMPO, No 4/XXIII, 27 Maret
1993. Pada paragraf awal, Gus Dur kemudian menasbihkan ketiga
pendekar tersebut adalah generasi pertama Cendekiawan Muslim dari
Universitas Chicago Amerika. Ketiga Pendekar tersebut adalah,
Nurcholish Madjid, Amien Rais, dan Ahmad Syafi’i Maa’rif. Bukan
hal yang kebetulan, ketiganya juga kader HMI dan dianggap berhasil
membangkitkan tradisi intelektual di Indonesia. Tak berbilang buku
tentang Pemikiran Islam yang mereka tulis dan menjadi bahan
rujukan kader HMI.
Selain ketiga tokoh di atas, ada juga tokoh seangkatan mereka,
seperti Deliar Noor, M. Dawam Rahardjo, Endang Saefuddin Anshari,
M. Imaduddin Abdulrahim dan lainnya. Setelah itu banyak tokoh
HMI yang ikut meneruskan dan mengembangkan tradisi intelektual,
sebut saja Fachri Ali, Azyumardi Azra, Komaruddin Hidayat, dan
masih banyak lagi. Pada lapisan ketiga, ada nama Iksan Ali Fauzi,
Saiful Mujani, Burhanuddin Muhtadi, dan sederet nama lainnya.

ix
Sebelum itu, ada nama Ahmad Wahib yang menulis dalam catatan
harian kemudian dibukukan oleh Djohan Effendi dkk; Pergolakan
Pemikiran Islam; Catatan Harian Ahmad Wahib yang diterbitkan
oleh LP3ES. Sontak buku tersebut viral dan menjadi bacaan wajib
kader HMI. Dalam buku tersebut, Ahmad Wahib menulis riuhnya
perdebatan pemikiran di kalangan HMI era itu.
Terasa, bahwa kader HMI menjadi penarik gerbong intelektual
baik di bidang pemikiran Islam, maupun disiplin keilmuan yang lain.
Dengan demikian, tradisi intelektual di kalangan kader HMI adalah
bagian yang tak terpisahkan. Artinya, kader HMI harus merawat dan
terus mengembangkan tradisi intelektual dengan terus membaca,
berdiskusi, dan menulis. Bahwa pesan literasi ini juga ditegaskan
Allah SWT dalam Qur’an surat Al Mujadilah ayat 11 “….Allah akan
mengangkat (derajat) orang-orang yang beriman di antaramu dan
orang-orang yang diberi ilmu pengetahuan beberapa derajat.”
Dengan kata lain, lajur Intelektual, membuat kader HMI
ditinggikan derajatnya. Pun dengan jalur intelektual membuat kader
HMI mendapatkan kebaikan dunia dan akhirat sebagaimana Hadits
Riwayat Bukhari,

"Barangsiapa yang menginginkan dunia maka hendaklah berilmu.

Barangsiapa yang menginginkan akhirat, maka hendaklah dengan
ilmu. Barangsiapa yang menginginkan keduanya, maka hendaklah
dengan ilmu" (H.R. Bukhari)

Bagi Majelis Wilayah KAHMI Provinsi Maluku Utara, ruang

literasi harus terus terbuka dan diisi untuk perdebatan yang sehat dan
berbagi pengetahuan. Karena ini juga bagian dari membumikan
tujuan HMI yakni : Terbinanya insan akademis, pencipta, pengabdi
yang bernafaskan Islam dan bertanggungjawab atas terwujudnya
masyarakat adil dan makmur yang di ridhoi Allah SWT.

x
 Mengakhiri kepengurusan, Majelis Wilayah KAHMI
Alhamdulillah, berhasil menerbitkan buku kumpulan tulisan alumni
HMI dengan berbagai perspektif. Mulai dari tafsir Kemodernan,
Keislaman, dan Keindonesiaan. Tafsir dari berbagai perspektif ini
kami nilai sebagai Spirit KAHMI untuk tetap berkarya di bidang
Intelektual. Ada sekitar 22 tulisan yang dihasilkan oleh alumni HMI
dengan berbagai bidang keilmuan dan keahlian. Semoga kumpulan
tulisan ini dapat menjadi amal jariah penulisnya dan juga bagi Majelis
Wilayah KAHMI Provinsi Maluku Utara dan menjadi referensi bagi
kader HMI yang lain untuk terus mengembangkan dan merawat
tradisi intelektual di kalangan HMI.
Mewakili Keluarga besar KAHMI Maluku Utara, saya
memberikan apresiasi terbaik bagi tim penerbit buku kumpulan
tulisan Alumni HMI yang Insyaa Allah diterbitkan dan diluncurkan
pada sebelum Musyawarah Wilayah III KAHMI.
Yakin Usaha Sampai....[]

Ternate, 05 Juli 2021

Majelis Wilayah KAHMI

Provinsi Maluku Utara

H. ISHAK NASER
Koordinator Presidium

xi
xii
 UCAPAN TERIMA KASIH

Puji syukur alhamdulillah, kepada Allah SWT, Sang Pemilik

Kebenaran Sejati kami panjatkan, karena atas limpahan karunia-Nya,
buku yang kami beri judul : "SPIRIT KAHMI : Tafsir Pemikiran
Keislaman, Keindonesiaan, dan Kemodernan," dapat kami hadirkan
dihadapan Anda pembaca.
Buku ini merupakan kumpulan pemikiran dari sejumlah
alumni HMI dengan keragaman dan pengayaan makna tema dari
buku ini : Keislaman, Keindonesiaan, dan Kemodernan. Buku ini
dimaksudkan sebagai "kado" untuk KAHMI Maluku Utara menjelang
pelaksanaan Muswil 3-nya. Pemikiran-pemikiran dalam buku ini
merentang jauh membahas pelbagai topik. Mulai persoalan post
truth, peradaban, politik, demokrasi, keindonesiaan, birokrasi,
lingkungan, pangan, hukum, hingga persoalan perempuan dan
perencanaan kawasan laut pulau.
Seluruh gagasan yang dihadirkan dalam buku ini, telah
memperlihatkan kepedulian alumni HMI untuk menyumbangkan
pemikiran terbaiknya untuk kemaslahatan bangsa dan ummat.
Kami akui, kehadiran buku ini tak terlepas dari keterlibatan
banyak pihak, yang secara tidak langsung telah menguatkan kami,
menyalurkan energi untuk kami dalam menyelesaikan pekerjaan ini.
Kami harus mengucapkan terima kasih pertama-tama kepada
keluarga, yang dengan rasa cinta, pengertian, dan ketulusan mereka
telah memberikan ruang bagi kami untuk mengerjakan buku ini.
Kepada alumni HMI yang telah menyumbangkan tulisannya untuk
buku ini, dihaturkan terima kasih.
Terima kasih tak terhingga kepada Majelis Wilayah KAHMI
Maluku Utara, terutama Bapak H. Ishak Naser selaku Koordinator
Presidium MW KAHMI Provinsi Maluku Utara yang telah
memberikan ruang ekspresi dan literasi yang demikian luas, agar
buku ini dapat diterbitkan sebagai sumbangsih MW KAHMI Provinsi
Maluku Utara untuk masyarakat.

xiii
 Terima kasih pula kami haturkan kepada segenap alumni HMI
dan FORHATI Maluku Utara yang telah membantu kami dalam
proses merampungkan buku ini.
Terima kasih atas segala dukungan dan kerjasama semua pihak
yang tak dapat disebutkan satu persatu, yang memungkinkan
terbitnya buku sederhana ini.
Akhirnya, seluruh kesalahan atas terbitnya buku ini, terpulang
kepada kami selaku tim editor. Kepada semua pihak yang telah ikut
memberi support dan motivasi, kami haturkan terima kasih.

Ternate, Juli 2021

Tim Editor
Herman Oesman/Editor
Abdul Aziz Hakim/Co-Editor
Syarifuddin Usman/Co-Editor

xiv
 PENGANTAR PENERBIT

Buku “SPIRIT KAHMI : Tafsir Keislaman, Keindonesiaan, dan

Kemodernan” diterbitkan oleh Insan Cita Publishing bersama YAHMI
dan KAHMI Maluku Utara. Alasan utama diterbitkan buku ini, tidak
lebih sebagai upaya menyumbang dan merawat gagasan dan
pemikiran bagi sejarah generasi mendatang. Dalam buku ini, kita
dapat membaca dan menikmati pemikiran alumni HMI dari pelbagai
latar belakang keilmuan dalam menafsir persoalan-persoalan yang
ada di lingkungannya.
Sekalipun buku ini merupakan kompilasi dari keragaman
pemikiran alumni HMI, setidaknya berangkat dari titik yang sama,
yakni kembali mengembangkan "tradisi intelektual" melalui tulisan,
yang selama ini di kalangan HMI dan alumni HMI sendiri mengalami
stagnasi yang demikian panjang dan lama. Karena itu, seyogyanya
risalah ini dapat kita rawat, agar dapat menjadi starting point untuk
terus melahirkan karya tulis bagi keberlangsungan misi Insan Cita.
Sekalipun begitu, buku ini bukanlah sesuatu yang final. Buku ini
hanyalah setitik ide untuk terus menggelindingkan pemikiran-
pemikiran, sekaligus sebagai pelecut spirit untuk terus merawat
tradisi keilmuan di kalangan alumni HMI. Ide setidaknya dapat diikat
dengan tulisan agar gagasan-gagasan hebat tidak tercecer.
Setidaknya, buku ini, merupakan bagian terkecil atas apa yang
disumbangkan alumni HMI untuk negeri ini.
Namun demikian, masih banyak yang perlu diperbaiki. Tetapi,
paling tidak, buku ini dapat memberikan gambaran bagaimana
pemikiran alumni HMI dalam menuangkan kegelisahannya melalui
tulisan.[]
Ternate, Juli 2021
Insan Cita Publishing

xv
 PERTANGGUNGJAWABAN TIM EDITOR


Fata sua habent libelli
(Setiap buku mempunyai sejarahnya sendiri)

Debita ab erudito quoque libris reverentia
(Kehormatan orang terpelajar berasal dari buku)

BUKU yang sederhana ini kami beri judul "SPIRIT KAHMI : Tafsir
Keislaman, Keindonesiaan, dan Kemodernan " yang sementara berada
di tangan Anda pembaca, merupakan buku hasil rangkuman ide,
gagasan, dan pemikiran, dari sejumlah alumni HMI dengan latar
belakang keilmuan yang beragam. Dengan otoritas perkakas disiplin
ilmu yang mereka miliki, persoalan-persoalan tematik itu dianalisis
dan ditafsirkan dengan sudut pandang yang memperkaya khazanah
wawasan (insight) kita.
Setiap buku, tentu memiliki sejarahnya sendiri, demikian
ungkapan para bijak. Buku ini juga lahir dari sejarahnya sendiri. Adalah
saat pertemuan pembentukan Panitia Muswil III MW KAHMI Maluku
Utara, pada sekitar bulan April 2021, di tengah pandemi yang makin
fluktuatif, ide itu terpantik. Ada sebuah legacy yang harus diberikan
alumni HMI saat pelaksanaan Muswil nanti. Dan, ide itu pun
bergemuruh. Pelan tapi pasti, beberapa alumni mulai mencari,
menulis, atau sekadar mengutak-atik tulisan lama yang masih relevan
untuk "disedekahkan" kepada tim editor, melengkapi embrio buku ini.
Naskah-naskah yang hendak diterbitkan dalam kompilasi buku
ini pun terkumpul, alhamdulillah. Proses pengerjaan penyuntingan,
desain, dan penataan buku ini pun dimulai, hingga memiliki bentuk
seperti yang ada saat ini.
Saat membaca dan melakukan penyuntingan kecil-kecilan atas
tulisan-tulisan serius yang memang perlu diperbaiki dari sejumlah
alumni HMI dalam buku ini, impresi yang sekilas hadir, bahwa potensi

xvi
atas tulisan-tulisan tersebut sangat luar biasa pemaparannya dan
sangat memperkaya pengetahuan kita. Inilah tradisi intelektual yang
diklaim telah lama mati, dan lebih bangga dengan "tradisi
bakumalawang mati" tanpa dasar. Dalam tradisi keilmuan, alumni HMI
memang dasarnya dibesarkan dalam ranah intelektual : membaca,
menulis, meneliti, dan berdiskusi/berdebat. Untuk sebagian alumni
HMI yang masih konsisten merawat dan menjaga tradisi keilmuan ini,
dapat kita saksikan sampai sekarang berapa banyak karya yang terus
ditetaskan.
Tapi dari rahim HMI sendiri, terutama di Maluku Utara, tradisi
keilmuan telah mengalami pasang surut yang amat akut. Tradisi
intelektual hanyalah seremoni belaka. Diskusi marak tetapi lebih pada
tema praksis, bukan pemikiran yang mendalam. Itu kemudian
menyebar luas dan massif. Kader dan alumni HMI sudah harus
meninggalkan kepentingan yang lebih mengarah pada kontestasi
pengejaran kekuasaan semata, sehingga ke depan, kader HMI harus
menjadi arus utama wacana (discourse mainstream) untuk
menggeser hal-hal yang sangat berbau pragmatik-politik ke persoalan
yang lebih mendasar. Penguasaan pemahaman ekonomi, kemiskinan,
hak asasi manusia, pengangguran, korupsi, pemberdayaan
masyarakat merupakan fokus perdebatan yang butuh keseriusan dari
HMI dan terutama alumni HMI. Disinilah, HMI harus merubah
modal sosial (social capital) menjadi modal kreatif (creative capital)
untuk berdiri bangkit sebagaimana yang dilakukan kaum muda pada
awal berdirinya negara-bangsa (nation-state) ini.
Di tengah kuatnya arus jejaring digital, HMI dan alumni HMI
sudah harus menentukan sikap agar tetap eksis sebagaimana misinya,
membantu ummat melalui gagasan, pemikiran, ide yang lebih subtil,
prominen, dan lebih bermakna : tulisan.
Sebagai pelanjut dan pewaris misi HMI, KAHMI tentu
mengemban tugas teramat berat. Mewujudkan tujuan :
“Bertanggungjawab atas terwujudnya masyarakat adil dan makmur
yang diridhai Allah SWT.” Misi kesejarahan ini mengandung nilai-
nilai integritas, moralitas, dan kepercayaan (trust) yang setiap saat
harus menjadi nafas dan ruh bagi setiap alumni HMI di manapun dan
kapan pun dia berada tatkala diberikan amanah, dengan tetap
konsisten menjunjung tinggi nilai-nilai ke-Islaman, independensi,
dan kecendekiaan.

xvii
 Sementara revitalisasi peran alumni HMI setidaknya
mengandung dua makna : Pertama, meneguhkan misi sejarah HMI
melalui pelibatan dan peleburan gagasan terhadap berbagai persoalan
kemasyarakatan yang tengah menerpa ummat dan bangsa secara
solid dan solutif. Kedua, melanjutkan misi ke-HMI-an dalam
berbagai bidang kehidupan, yakni demi kemaslahatan bangsa. Tugas
mulia mewujudkan misi HMI bukan persoalan mudah. Terkadang,
godaan dan hasrat itu beririsan dengan tugas dan peran yang
diemban alumni HMI. Pada keadaan ini, integritas, intelektualitas,
dan independensi menjadi pertaruhan nilai kader sebagai alumni
HMI. Tak jarang, integritas, intelektualitas, dan independensi alumni
HMI harus tergelincir dalam praktik-praktik yang berdampak buruk
dan merugikan marwah organisasi. Ini merupakan tantangan yang
tidak dianggap remeh.
Buku ini menghimpun enam bagian, yang masing-masing
bagian (bab) dengan tema tertentu mengakomodir tulisan-tulisan
alumni HMI yang sesuai dengan tema.
Bab 1 menampilkan tema : Semangat Keislaman,
Keindonesiaan, dan Era Post Truth, dengan tulisan-tulisan
yang membahasnya : Aktualisasi Peran Insan Cita dalam Bingkai
Keindonesiaan dari Jusuf Sunya; Pemikiran Politik Islam di
Indonesia Era Post-Truth dari Jubair Situmorang, Kultur Politik
Indonesia dan Persoalan Demokratisasi dari M. Rahmi Husen, dan
Rivalitas Laten Antara Multikulturalisme dan Radikalisme Berbasis
Etnik dan Agama di Indonesia : Sebuah Studi Sosiologi Konflik dari
Syahrir Ibnu.
Bab 2 Spirit Peradaban Dalam Tautan Nilai
Tradisionalitas dan Modernitas, dengan tulisan Ternate dan
Portugis, Cerita Dua Peradaban (1) dari Syaiful Bahri Ruray dan
Ternate dan Portugis, Cerita Dua Peradaban (2) dari Syaiful Bahri
Ruray, serta Ternate : Kota Dua Wajah, Reposisi Struktur dan Kultur
dalam Pembangunan Sosial Budaya dari Herman Oesman.
Bab 3 Lingkungan Hidup, Kebencanaan, dan
Perubahan Iklim, menampilkan tulisan : Maluku Utara Daerah
Rawan Bencana, Investasi Ekstraktif Makin Tingkatkan Risiko dari

xviii
Mahmud Ici, Peran Pengelolaan Hutan Produksi Lestari (PHPL)
dalam Perubahan Iklim dari Mulky Tamrin, dan Pengaruh Cekaman
Logam Berat Timbal (Pb) Terhadap Pertumbuhan Tanaman dari
Fauziah Nurhamiddin.
Bab 4 Eksistensi Rempah, Pangan, dan Pemberdayaan
Ekonomi, tulisan-tulisan yang dimuat : Sisi Lain Dunia Rempah dari
H. Mokhsen Idris Sirfefa, Kemandirian Pangan Lokal dan Evaluasi
Kebijakan dari Laily Ramadhany Can, Pemberdayaan Ekonomi
Rakyat Sebagai Perwujudan Sistem Ekonomi Pancasila dari Muammil
Sun'an.
Bab 5 Persoalan Konstitusi, Keadilan, dan Demokrasi,
dengan tulisan : Sistem Peradilan Pidana, Aparatus Hukum, dan
Keadilan dari Darsis Humah, Keterlibatan Langsung Rakyat dalam
Perubahan UUD 1945 dari Abdul Aziz Hakim, Demokrasi dalam
Pusaran Media dari Rasyid Pora, Perempuan dalam Lembaran
Konstitusi dari Sri Indriyani Umra, serta Imageri Gender Sensitive
Spatial Planning Provinsi Kepulauan Pasca UU Nomor 11 Tahun
2020 Tentang Cipta Kerja dari Siti Barora Sinay.
Bab 6 Birokrasi, Persoalan Publik, dan Otonomi
Daerah menampilkan tulisan : Birokrasi dan Pelayanan Publik ;
Antara Idealitas dan Realitas dari Syarifuddin Usman, Manajemen
Pemerintahan dari Darwin Abd. Radjak, Reformulasi Sistem
Perencanaan Pembangunan Nasional di Era Otonomi Daerah dari
Hasby Yusuf, dan Perencanaan Birokrasi Kawasan Laut Pulau :
Tantangan Paradigma Perencanaan dari A. Malik Ibrahim.
Karena buku ini bukanlah buku utuh, maka untuk
menikmatinya sembari membaca, boleh dimulai dari tema apa saja.
Boleh dari belakang, depan, atau dari tengah, sesuka Anda untuk
membuka lembaran-lembaran buku ini.
Sekali lagi, buku ini memberikan ruang yang seluas-luasnya
kepada setiap pembaca untuk menikmati, menjelajahi, dan
menyelaminya dalam lautan perspektif, tanpa terkekang oleh otoritas
dan "kekuasaan" penulis atas tulisan-tulisan mereka.
Kami berharap, setelah buku ini ditetaskan, akan ada lagi
rangkaian karya alumni HMI di Maluku Utara yang berjejak panjang

xix
untuk menghasilkan buku-buku dengan tema yang lain, yang lebih
menarik, dan lebih memiliki bobot yang mumpuni.
Terlepas dari berbagai kelemahan buku ini, selaku tim
editorial, secara teknis dan substansi mengenai buku ini tetap
menjadi tanggung jawab kami selaku tim editor.[]

Ternate, Juli 2021

Tim Editor
Editor :
Herman Oesman
Co-Editor :
Abdul Aziz Hakim
Syarifuddin Usman

xx
 DAFTAR ISI
Sambutan Koordinator Presidium MW KAHMI Maluku Utara ......... ix
Ucapan Terima Kasih .......................................................................... xii
Pengantar Penerbit ............................................................................. xiv
Pertanggungjawaban Tim Editor ........................................................ xv

BAB 1
SEMANGAT KEISLAMAN, KEINDONESIAAN, DAN ERA POST TRUTH-/1
Aktualisasi Peran Insan Cita dalam Bingkai Keindonesiaan-
Jusuf Sunya - /4
Pemikiran Politik Islam di Indonesia Era Post-Truth -
Jubair Situmorang - /22
Kultur Politik Indonesia dan Persoalan Demokratisasi-
M. Rahmi Husen - /37
Rivalitas Laten Antara Multikulturalisme dan Radikalisme Berbasis
Etnik dan Agama di Indonesia : Sebuah Studi Sosiologi Konflik-
Syahrir Ibnu - /48

BAB 2
SPIRIT PERADABAN DALAM
TAUTAN NILAI TRADISIONALITAS DAN MODERNITAS -/63
Ternate dan Portugis, Cerita Dua Peradaban (1)
Perjanjian Foramadiahi -
Syaiful Bahri Ruray - /66
Ternate dan Portugis, Cerita Dua Peradaban (2)
The Clash of Civilizations -
Syaiful Bahri Ruray - /76
Ternate : Kota Dua Wajah, Reposisi Struktur dan Kultur
dalam Pembangunan Sosial Budaya -
Herman Oesman - /87

xxi
BAB 3
LINGKUNGAN HIDUP , KEBENCANAAN, DAN PERUBAHAN IKLIM - /102
Maluku Utara Daerah Rawan Bencana, Investasi Ekstraktif
Makin Tingkatkan Risiko –
Mahmud Ici - /105
Peran Pengelolaan Hutan Produksi Lestari (PHPL)
dalam Perubahan Iklim - Mulky Tamrin - /112
Pengaruh Cekaman Logam Berat Timbal (Pb)
Terhadap Pertumbuhan Tanaman –
Fauziah Nurhamiddin - /130

BAB 4
EKSISTENSI REMPAH, PANGAN, DAN PEMBERDAYAAN EKONOMI -/151
Sisi Lain Dunia Rempah –
H. Mokhsen Idris Sirfefa - /154
Kemandirian Pangan Lokal dan Evaluasi Kebijakan -
Laily Ramadhany Can - /164
Pemberdayaan Ekonomi Rakyat Sebagai Perwujudan
Sistem Ekonomi Pancasila -
Muammil Sun'an - /186

BAB 5
PERSOALAN KONSTITUSI, KEADILAN, DAN DEMOKRASI - /195
Sistem Peradilan Pidana, Aparatus Hukum, dan Keadilan
Darsis Humah - /198
Keterlibatan Langsung Rakyat dalam Perubahan
UUD 1945 - Abdul Aziz Hakim - /221
Demokrasi dalam Pusaran Media - Rasyid Pora - /239
Perempuan dalam Lembaran Konstitusi -
Sri Indriyani Umra - /251
Imageri Gender Sensitive Spatial Planning
Provinsi Kepulauan Pasca UU Nomor 11 Tahun 2020
Tentang Cipta Kerja - Siti Barora Sinay - /265

xxii
BAB 6
BIROKRASI, PERSOALAN PUBLIK, DAN OTONOMI DAERAH - /281
Birokrasi dan Pelayanan Publik ; Antara Idealitas dan Realitas
Syarifuddin Usman - /284
Manajemen Pemerintahan - Darwin Abd. Radjak- /324
Reformulasi Sistem Perencanaan Pembangunan Nasional di Era
Otonomi Daerah - Hasby Yusuf - /342
Perencanaan Birokrasi Kawasan Laut Pulau :
Tantangan Paradigma Perencanaan -
A. Malik Ibrahim - /355

Daftar Pustaka - /372

Tentang Penulis -/392

xxiii
xxiv
 BAB I
SEMANGAT KEISLAMAN,
KEINDONESIAAN,
DAN ERA POST TRUTH

1
2
3
 Aktualisasi Peran Insan Cita dalam
Bingkai Keindonesiaan1
Jusuf Sunya2

Pendahuluan

B
angsa Indonesia, tahun 2021 ini memasuki usia yang ke-
76 tahun, sejak diproklamirkan pada tanggal 17 Agustus 1945
silam oleh Ir. Soekarno – Drs. Mohammad Hatta. Usia dan
perjalanan waktu bangsa Indonesia – yang dulu terjajah dan
tertinggal kini berupaya mengejar ketertinggalnnya menjadi bangsa
yang besar maju dan berdaulat, dengan terus berpacu dalam
melakukan perubahan transformasi disegala bidang. Memotret
Indonesia hari ini adalah seperti mengcover sebuah manuskrip
sejarah yang penuh warna warni. Sebagai bangsa yang selalu
mengalami pasang surut, bukan saja dalam merawat heterogenitas
dan kemajemukan masyarakatnya, mulai dari Sabang sampe
Merauke, tetapi juga bagaimana membangun sistem relasi antar
negara baik tetangga maupun negara-negara belahan dunia lainnya.
Indonesia dalam percaturan global adalah satu dari sejumlah negara
yang terus saling berlomba untuk mencapai tujuan bangsanya
sebagaimana cita- cita para founding fathers negara ini yaitu
masyarakat yang adil dan makmur (baldatun thayyibatun war
rabbun ghafur).
Sebagai sebuah bangsa, Indonesia juga tidak pernah luput
perdebatan baik ide, gagasan maupun pertarungan konflik sesama
anak bangsa. Memang kita telah memiliki Pancasila sebagai
common platform atau platform bersama sebagai ideologi bangsa,
tetapi dalam mencapai visi besar Indonesia maju dan bersatu, masih
membutuhkan daya juang yang besar. Bahwa nilai integratif Pancasila
mengandung makna bahwa Pancasila adalah ideologi pemersatu
masyarakat dan prosedur penyelesaian perbedaan dan konflik.
Rakyat Indonesia telah bersepakat menerima Pancasila sebagai
sarana pemersatu, dan menjadikan Pancasila sebagai social ethic

4
dalam masyarakat yang heterogen dan majemuk ini. Sebagai
platform bersama, Pancasila dilahirkan sebagai tawaran untuk
menjembatani perbedaan ideologis di kalangan 9 (sembilan) anggota
BPUPKI–Badan Penyelidik Usaha Persiapan Kemerdekaan Indonesia
(Dokuritsu Junbi Cosakai) kala itu, yaitu Soekarno, Mohammad
Hatta, Mr. A.A. Maramis, Abikusno Tjokrosoejono, Abdulkahar
Muzakir, H. Agus Salim, Mr. Ahmad Soebarjo, Wahid Hasyim dan Mr.
Muhammad Yamin. Akhirnya Pancasila menjadi dasar dan azas
bersama bangsa Indonesia. Menurut A. Buyung Nasution, Pancasila
sebenarnya dimaksudkan sebagai platform demokratis bagi semua
golongan di Indonesia, karena ideologi Pancasila menjadi ideologi
yang khas, berbeda dengan ideologi lain3.
Dengan melihat kondisi penyektif yang ada, daalam tulisan ini,
penulis mencoba memetakan kondisi kekinian yang menjadi
tantangan bersama sebagai kader ataupun sebagai alumni HMI,
dalam meresposn persoalan faktual kebangsaan dan keindonesiaan
dari persepektif penulis. Ada empat topik yang menjadi titik fokus
kita dalam membedah peran obyektif kader HMI sekaligus sebagai
catatan kecil dalam memotret aktualisasi peran insan cita dalam
bingkai keindonesiaan, sebagaimana yang menjadi judul di atas.
Keempat topik pendek tersebut, pertama adalah globalisasi dan
momok virtual, kedua fenomena konflik – catatan sejarah hijau
hitam, ketiga pandemi dan indeks ketahanan serta keempat adalah
Indonesia hari ini.

Pertama : Globalisasi dan Momok Virtual

Di era yang sangat kosmopolit seperti sekarang ini, perjalanan
bangsa kita sedang diuji terutama menyangkut nilai-niai dalam
dimensi keindonesiaan 4 . Gempuran globalisasi yang ditenggarai
sebagai pembawa dampak susupan proxy war terutama karena
kemajuan digitalisasi teknologi informasi (intenet of things) – yang
mempengaruhi cara pandang serta pola dan gaya hidup. Globalisasi
membuat masyarakat kian konsumtif, individualis serta tercerabut
dari nilai-nilai kultur lokal dan nilai agama. Dampak globalisasi
sangat terasa telah melewati dimensi ruang dan waktu. Negara tidak
lagi memiliki batas secara virtual. Diruang hampa globalisasi selain

5
menjadi magnet dengan segala daya tariknya, tetapi juga menjadi
momok yang menakutkan. Beberapa ahli yang berbicara
bagaimana globalisasi merambah dunia, yang dampaknya sangat
mempengaruhi nilai- nilai spiritualitas keluarga, masyarakat dan
bangsa5.
Disinilah dialektika globalisasi memberikan dampak pada
dimensi yang lebih lokalistik. Keindonesiaan dimaknai sebagai
akumulasi nilai-nilai toleransi, saling menghormati dan menhargai
antar sesama anak bangsa dalam menjunjung tinggi kebhinekaan.
Literasi keindonesiaan yang digambarkan sebagai gugusan dan
lintasan dalam zonasi pulau-pulau, kemajemukan masyarakat, dari
beragam aspek, seperti geografis, agama, politik, budaya serta sejarah.
Tentunya bahwa makna keindonesiaan memiliki literasi beragam,
yang berkaitan rasa keadilan dan nilai-nilai kemanusiaan yang
menjadi dasar bernegara. Keindonesiaan dipandang sebagai
akumulasi nilai-nilai toleransi, empati, saling menghormati dalam
menjunjung menjunjung tinggi kebhinekaan. Dan kebhinekaan
Indonesia sebagai sebuah realitas plural yang memerlukan perubahan
paradigma yang mendasar, dari sikap yang mau memonopoli
kebenaran kepada sikap yang mau berbagi kebenaran. Dalam
pandangan Syafii A. Ma‘arif, bangsa Indonesia dalam berbagai
masalah harus dipotret dalam dimensi nilai keadilan, niai
kemanusiaan, nilai kebhinekaan serta nilai toleransi, dan itulah
yang harus diwujudkan kedalam makna keindonesiaan yang kita
pahami6.
Era sekarang kita tidak hanya berhadapan dengan dampak
globalisasi semata. Transformasi teknologi 4.0 dengan kemajuan
digitalisasi teknologi informasi, telah merubah segalahnya.
Perkembangan dan penemuan seperti kecerdasan buatan (artificial
intelligent), mata uang digital (cryptocurrency), ataupun teknologi
pendeteksi sebaran ikan di laut (fish finder) merupakan sebuah
lompatan teknologi yang begitu cepat terjadi. Dan ini menjadi
tantangan kita sebagai anak bangsa, sebagai kader insan cita untuk
menghadapi era millenium yang terus berputar.
Belum lagi tantangan bangsa ini adalah menghadapi bonus
demografi 2030, bila tidak diikuti dengan kesiapan sumber daya
manusia yang mana kita hanya menjadi penikmat dan pasar empuk
6
dari perang dagang negara- negara lain. Jika tantangan ini tidak
diantispasi, maka banyak tenaga kerja kita yang tidak kompatibel,
tidak memiliki kualifikasi yang sesuai dengan standarisasi kompetensi
internasional, maka bersiaplah kita akan memproduksi jumlah
pengangguran yang tinggi yang menjadi beban negara. Dunia
pendidikan tinggi tidak memberikan jamainan mereka bekerja,
sementara pendidikan vokasi terbatas dan kurang peminatnya.
Karena itu dibutuhkan skenario besar untuk mengelola potensi
bangsa ini.
Dengan jumlah penduduk 271.349.889 juta jiwa7 yang tersebar
di 17.000 pulau, 514 Kabupeten dan Kota, 34 Propinsi dengan sebaran
714 suku, 1.114 lebih bahasa daerah, adat isitiadat serta tradisi yang
beragam, yang mencerminkan kekuatan, kekayaan dan dinamika,
tentunya membutuhkan skema dan perencanaan pembangunan untuk
mengelola berbagai potensi bangsa ini. Dengan potensi dan
kekayaan yang besar, meliputi ruang darat dan ruang laut yang
membutuhkan kearifan dalam menjaga, mengelola segala sumber
daya, potensi dan kekayaan kita agar tidak dijarah oleh atas nama
investasi. Kita cenderung terjebak pada perdebatan tanpa henti
sementara segala sumber daya kita telak dikuras dan kapitalisasi oleh
konsorsium yang sangat besar yang mengali hanya kepeda kelompik
elit tertentu. Disinilah nilai peran insan cita untuk melihat dimensi
kebangsaan dan keindonesiaan kita diuji dan dipertaruhkan.
Dengan demikian maka konstruksi utama bagaimana kita
meletakan dasar pijak, agar sebagai kader bangsa kita tidak hanya
saling gesek dan saling sikut, tapi bagaimana memikirkan masa depan
bangsa agar bisa bergerak sebagai bangsa yang mandiri dan maju
dihadapan bangsa-bangsa lain didunia. Tentunya ini membutuhkan
kesadaran dan kearifan kita untuk memaknai dimensi
keindonesiaan yang sesungguhnya. Apalagi secara statistik
terdapat sekitar 70 persen SDM Indonesia hanya bermodalkan
pendidikan SMA ke bawah, sementara lulusan SMK banyak yang
belum siap kerja. Ini menjadi tanggungjawab bersama, sementara
Pemerintah memiliki kemampuan anggaran terbatas dalam upaya
peningkatan kapasitas SDM, terutama menghadapi bonus demografi
dan dan ketepatan kita mengelola usia produktif menjadi cikal
bakal sumber daya insani yang unggul.
7
Kedua : Fenomena Konflik –
Catatan Sejarah Hijau Hitam

Dalam kaleidoskop sejarah, Indonesia pernah terjebak dalam

perdebatan ideologis baik perdebatan dasar negara, konflik agama,
separatisme, maupun perdebatan tentang negara federal. Begitu
kompleksnya perdebatan ini – sehingga satu sisi melahirkan
hegemonitas kelompok kelompok. Perdebatan ide dan gagasan adalah
hal yang lumrah, tetapi akan menjadi preseden buruk jika perdebatan
itu justru melahirkan konflik fisik yang merusak dan menciderai
karakter kita sebagai bangsa solider. Sebagai bangsa yang plural dan
majemuk, dengan beragam kearifan lokal (local wisdom) yang sangat
toleran – justru terjebak dalam pertarungan hegemoni kelompok–
kelompok untuk saling sikut. Beberapa kurun waktu, kasus kekerasan
dan kerusuhan sering terjadi dengan motifnya politik, ekonomi,
ekonomi dan agama. Rebutan kuasa pada level elit mempengaruhi
gesekan pada level akar rumput. Elit yang bermain, masyarakat yang
berkonflik. Di beberapa daerah, masaah pemilihan legislatif,
pemilihan kepala daerah bahkan pemilihan kepada desa- pun rentan
dengan konflik. Bahkan di partai politik dan organisasi masa dan
pemuda juga hampir sama.
Begitu banyak persoalan rebutan kuasa menjadi dasar konflik
ketimbang berdialog persoalan kebangsaan. Ujung perdebatan selalu
melahirkan hegemoni dan benturan sesama anak bangsa. Dihampir
setiap level institusi baik negara maupun instisusi politik justru
menjadi media yang melembagakan konflik bahkan kekerasan sebagai
alat pemeliharaan tertib sosial (order). Konflik sebagai budaya yang
pada satu sisi kita juga cenderung melahirkan budaya kekerasan.
Yang pada akhirnya konflik sudah pasti melahirkan krisis sosial, krisis
kemanusiaan, dan krisis spiritual. Konflik menjadi konstruksi
legitimasi. Konflik dan kekerasan menjadi fenomena globalisasi dan
ini sebagai gejala mondial yang kerap dikomersialisasikan8. Demikian
hal oleh peletak dasar teori hegemoni, Antonio Gramsci, menyatakan
kekuasaan yang lahir tanpa legitimasi cederung mengadopsi konflik
dan kekerasan sebagai tameng9.

8
 Konflik kepentingan juga tidak terlepas dari tubuh himpunan
kader Himpunan Mahasiswa Islam. Dalam beberapa kali kongres,
sejarah mencatat konflik kepentingan dalam pemilihan ketua umum
berlangsung ricuh. Ambil contoh 3 (tiga) kongres terakhir –
fenomena konflik selalu terjadi dengan pengrusakan fasilitas
pemerintah dan fasilitas umum. Pada kongres HMI ke-29, di
Pekanbaru (2015), kemudian kongres HMI ke-30 di Ambon
(2018) serta terakhir kongres 31 di Surabaya (Maret 2021) juga
berakhir ricuh yang diikuti dengan pengrusakan gedung saling
lemparan kursi. Alasan kericuhan dan konflik tersebut selalu
disebabkan oleh romli (istilah rombongan liar), padahal mereka
adalah kader hijau hitam yang datang ke arena kongres.
Secara naratif, menggambarkan corak gerakan kader insan cita
selalu bersentuhan dengan konflik. Apapun alasannya sebagai
organisassi kader, HMI harus mampu menjaga marwah dan
martabat organisasi. Apalagi mereka telah dibekali dengan kualitas 5
(lima) insan cita, yang harusnya mampu mengrintegrasikan kualitas
nilai dalam diri seorang kader HMI. Kualitas insan cita yaitu (1)
Kualitas insan akademis; (2) Kualitas insan pencipta; (3) Kualitas
insan pengabdi; (4) Kualitas insan yang bernafaskan islami; serta (5)
Kualitas insan bertanggung-jawab atas terwujudnya masyarakat adil
dan makmur yang diridhoi Allah SWT10. Kualitas insan cita inilah
yang menjadi batas demarkasi bagaimana seorang kader hijau hitam
harus mampu berdiri dan memposisikan diri sebagai seorang
intelektual yang cakap.
Jika kita membaca sejarah HMI sejak tentunya tidak terlepas
dari perdebatan, pergolakan, konflik internal. Konflik-konfik tersebut,
kalau tidak dikelola maka akan memicu konflik kekerasan. Tidak
selamanya, memang bahwa konflik yang terjadi, berumara pada
kekerasan, tetapi pada umumnya sering terjadi. Selain itu juga,
lebih pada persinggungan interst dan pergulatan ideologi.
Perdebatan ideologi juga melanda internalisasi HMI, terkait dengan
penerapan azas tunggal Pancasila. Perjalanan HMI penuh dengan
perdebatan intelektual. Oleh Nurcholish Madjid, sebagai ketua umum
PB HMI Periode (1966-1968) dan (1969-1971), melahirkan dan
menulis Nilai- nilai Dasar Perjuangan (NDP) pada tahun 1969 yang

9
menjadi pedoman ideologis HMI. Inilah yang menjadi buku dasar
keislaman HMI yang disebut Nilai-nilai Identias Kader (NIK)11.
Konflik ideologis memang kerap terjadi tubuh HMI. Dan ini
merupakan dinamkia dan hal lumrah. Tetapi kemudian adalah
perdebatan ini yang menyebakan konflik organisasi yang cukup
panjang. Konflik internal melahirkan dua versi HMI, yaitu HMI versi
Dipo (bermarkas di Jalan Diponegoro Jakarta) dan HMI versi MPO
(Majelis Penyelamat Organisasi). HMI Dipo, adalah yang menerima
azas tunggal Pancasila dan HMI MPO adalah kelompok yang
menolak Pancasila menjadi azas tunggal). HMI MPO juga dikenal
sebagai HMI 1947, karena mengacu pada tahun pendirian organisasi
hijau hitam ini oleh pendirinya Lafran Pane pada tangal 5 Februari
1947, di Yogyakarta yang sejak awal menetapkan Islam
sebagai azas organisasi HMI.
Konflik awal adalah perebutan posisi ketua umum pengurus
besar (Ketum PB) HMI dalam kongres nasional 1986 di Kota Padang.
Setelah Pancasila di-sah-kan sebagai azas organisasi, dua friksi besar
terlibat perebutan posisi Ketum PB HMI. Masing-masing kubu
tersebut mengusung Ferry Mursyidan (mewakili kubu Dipo) dan MS
Ka‘ban (mewakili kubu MPO) sebagai calon Ketua Umum PB HMI
periode 1986/1988. Kubu yang kalah kemudian menyatakan ideologi
Pancasila merupakan wujud kooptasi rezim terhadap kebebasan
dalam berkeyakinan. Eggy Sudjana adalah ketua umum HMI MPO.
Terbelah organisasi Islam terbesar ini, karenA versi MPO melihat
organisasi HMI sudah terkooptasi oleh rezim orde baru dengan
menerima Pancasila sebagi azas tunggal. Mereka bergerak
mengantisipasi jangan intervensi penguasa Orde Baru mengubah azas
Islam menjadi Pancasila. Bagi aktivis MPO, perubahan azas ini
merupakan simbol kemenangan penguasa terhadap gerakan
mahasiswa yang mematikan demokrasi di Indonesia12.
Di organisasi HMI, dan hampir semua kader memang diajarkan
untuk selalu terlibat dalam perdebatan yang rasional. Tetapi kadang
kultur perdebatan itu menjadi potensi konflik. Pergulatan kader HMI
Dipo versus HMI MPO, hanya dinamika terkait cara pandang
terhadap eksistensi organisasi. Tentunya ini menjadi ini bukan
sekedar pertarungan ide atau gagasan tetapi sudah menjadi

10
pedebatan ideologi ini. Meminjam istilah Antonio Gramsci 13,
ideologi tidak sekadar sistem ide, namun ideologi mengatur
manusia dan memberi ruang dinamis untuk bergerak, sehingga
melahirkan kesadaran atas perjuangan mereka.
Kondisi ini menjadi media ujian setiap kader insan cita,
bagaimana menatap bangsa Indonesia saat ini – dan semua akumlasi
persoalan utama kebangsaan ini cepat dituntaskan. Apalagi di era
post truth14 seperti sekarang
Sebagai kader bangsa, penyataan tersebut memberikan makna
dan spirit agar setiap kader hijau hitam dituntut untuk lebih responsif
memberikan masukan kritis positif kepada pemerintah secara elegan,
penuh etika namun tetap dalam idealisme kebangsaan dan
kenegarawanan secara berjenjang mulai dari pusat sampai ke daerah
untuk mengawal jalannya tata kelola pemerintahan yang baik dan
benar (good governance). Karena sebagai kader, baik diminta atau
tidak – HMI secara perorangan, atupun kelompok organisasi
harus memberikan kontribusi yang terbaik demi kemaslahatan
ummat, bangsa dan negara. Hal ini tentu sejalan dengan kualitas
5 (lima) insan cita sebagai jalan atau cita-cita mewujudkan Indonesia
yang ‖baldatun thayyibatun war rabbun ghafur‖.

Ketiga : Pandemi dan

Indeks Ketahanan

Tahun 2021 merupakan tahun yang berat bagi bangsa Indonesia,

karena ini kita masih menghadapi tantangan utama persoalan
bangsa yang secara kasat mata masih menjadi kerja keras bersama.
Pertama, Penuntasan penyebaran pandemi Covid-19 serta
masalah penangan vaksinasinya, Kedua, Akselerasi pemulihan
(recovery) ekonomi dampak pendemi dan Ketiga, adalah Tingkat
Indeks Ketahanan Nasional dan Indeks Demokrasi yang meliputi
aspek kebebasan sipil, hak-hak politik dan lembaga demokrasi,
mengalami penurunan. Di tahun ini warna dan sensifitas isu masih
masih faktor identitas politik dan ideologi dengan beragam isu
radikalisme, isu intoleran maupun sejumlah narasi SARA.
Sejak awal tidak ada satupun ahli, bahkan negara manapun yang
memprediksi akan terjadi pandemi global – yang akhirnya

11
Another random document with
no related content on Scribd:
Before going to our room, we went to see that Jerry was all right.
The man who took him on board piloted us to his stall, and on the
way back showed us the furnaces and the machinery. He interested
us with his appreciation of the mighty silent power. He said he often
went in alone, and watched it, and felt awed by the wonderful
working of each part, the perfect action of even the minutest being
essential to the whole.
We were obliged to take an inside stateroom, but found it very
comfortable, and there was an opening heavenward just large
enough for us to see one star, which told us the rain was over. We
arose soon after three to be sure of the sunrise, and were out on
deck as we stopped at Popham Beach, at the mouth of the
Kennebec River. The apples we bought on Atlantic avenue were a
timely refreshment, and the sail up the river, with the sunrise, was
ample compensation for our effort. At five o’clock we landed at Bath,
and Jerry’s friend harnessed him for us, saying courteously, as he
handed us the reins, “Whenever you come this way again call for the
second mate.”
The drive through the main street of Bath at that early hour was a
decided contrast to our drive to the boat in Boston. It seemed as if
the morning was half spent, and we could hardly realize that our
waiting in the parlor of the hotel was for a six o’clock breakfast. At
our table we recognized the faces of the bride and bridegroom,
whose path we crossed four times on our Bar Harbor trip two years
ago.
After doing justice to that early feast, we went out once more for a
hand mirror, as we were tired of looking cracked. Next door to the
hotel we found one that just suited us, and several other little things
as well, among them a penholder, which we purchased in memory of
the one we lost in Bath two years ago.
At eight o’clock all was ready for the thirty-four miles drive up the
Kennebec to Augusta. The day was lovely and cool, and we need
not say the scenery was fine. We dined at Richmond, and spent the
night at the Augusta House.
Thirty-two miles the next day, still following the river, taking dinner at
Waterville, brought us to Norridgewock, which was full of interest to
us, from descriptions so often given us by friends, of the old-time
beauty. It is one of the few places where we would like to stay, had
we time to delay. The Kennebec runs close by the main street, and
the large covered bridge is opposite the hotel. We walked to the
middle of the bridge to watch the sunset clouds, and feast our eyes
on the view up the river. As the light faded we strolled down the main
street, which is overarched by old willows. We measured the largest,
walking around it with a handkerchief, just twenty-four lengths,
twenty-three feet and four inches, a grand old trunk.
The wife of the proprietor brought some pictures of the town to our
room in the evening, and promised us a drive in the morning.
We rested well in our pretty blue room, and were ready for the drive,
after leaving Jerry with the blacksmith. We were taken to the river’s
edge for one view, and to Sunset Rock for another. All the places we
wished to see, and others we did not know of were pointed out to us,
and we were sure if people only knew about it, the Quinnebassett
House would be full of those who like a quiet, comfortable resting
place.
We spend only one night in a place, and are usually ready to go on,
but we left Norridgewock reluctantly, and were only consoled for
turning away from the lovely Kennebec, by promising ourselves to
drive to Norridgewock again some time, and follow still farther up the
river. Maine cannot be exhausted in many trips, and we have some
fine ones growing in our mind. Every journey makes a better one
possible.
We must now face about for this time, and we aimed next for the
Androscoggin, driving first to Farmington, then turning south,
crossing the Androscoggin on one of those scow ferries run along a
wire, that old Charlie disliked so much. He was not a good sailor, like
Jerry, who can hardly wait for the scow to touch the shore, before he
leaps on.
We should have told you, before crossing the ferry, about our quiet
Sunday at a farm house. The man was reading his paper as we
drove up, and it seemed almost too bad to disturb their Sunday rest,
but his wife said we could stay if we would take them “as they were.”
We were soon settled in a cosy parlor with bedroom adjoining, away
from all sights and sounds of the busy world. We felt as if we were
miles from everywhere, and you can imagine our surprise when the
man said that he came down from Boston on the boat with us, and
recognized us when we drove to the door.
Monday morning we left our kind host and hostess, with directions
for Strickland’s ferry. We have already taken you across, but we did
not mention our ferryman. We do not remember now just what he
said, but we set him down for a philosopher. All that ride and
philosophy for ten cents! We thought it worth twenty-five at least, but
he said some grumbled at ten.
Now we renewed our acquaintance with the Androscoggin, which we
followed so many miles on one journey farther north. We wondered
where all the logs were, and found out all about it from a boy who
brought us milk, and entertained us while we had our first and only
wayside camp at noon day. Our Sunday hostess had put up
luncheon for us, as we were not to pass through any village on our
way to Lewiston. Our boy friend took us down to a little beach on the
river, and showed us where the river drivers had been for a week,
but they were then at work half a mile below. We had often seen a
river full of logs, and heard much about the river drivers, when in
Maine and northern New Hampshire, but this was our first
opportunity to see them at work. They were just coming from their
tents after dinner, as we drove along. One of them tied Jerry for us,
and conducted us to a nice place on the rocks. We watched them
nearly an hour, and concluded it took brains to untangle the snarls of
logs. It was quite exciting to see them jump from log to log with their
spiked boots, and when the last of a snarl was started, leap into a
boat and paddle off for another tangle. The river was low, and it was
slow work getting them over the rocks.
The drive to Lewiston was over a sandy road. We met two boys
puffing along on their wheels, who asked us if it was sandy all the
way up. We were sorry we could not cheer their hearts, by telling
them the road was level and hard before them. We spent the night at
Auburn, across the river from Lewiston, as the Elm House looked
attractive. At the suggestion of the proprietor we took a horse car
ride in the evening around the figure 8, one loop being in Lewiston
and the other in Auburn. The horses must have been electrified, for
we never rode so fast except by electricity, and we returned to our
room quite refreshed.
Poland Springs was our next point of interest, and we were well
repaid for our drive to the top of the hill, where the immense hotel
when filled must be a little world in itself, for all sorts and conditions
of men are attracted there. We met Boston friends who invited us to
the morning concert, in the music room. After dinner we climbed to
the cupola for the view, then ordered Jerry and were off again.
Sabbath Day Pond, which lay along our way, is fittingly named. It has
no look of a weekday pond, but is a crystal, clear, peaceful
perfection, that is indescribable. The Parker House at Gray Corner
afforded us every needful comfort, even to a hammock in the side
yard through the twilight.
Now we began to lay aside—not forget—the things that were behind,
and to strain our eyes for the first glimpse of the ocean. Portland was
only sixteen miles away, and as we had left the sand, it did not seem
long before we drove to the Portland post office and got home
letters, always so welcome, then to the Preble House for dinner.
There was one place on the coast, that we skipped before, and now
we proposed to explore Prouts Neck—nine miles from Portland; but
we did not leave the city until we had seen the good friends who
entertained us so hospitably when we attended a meeting there. A
storm cloud was over us, but we got only the last drops of a shower,
that laid the dust all the way to Prouts Neck.
We were glad this lovely spot had been reserved for us until then, for
we could not have seen it under a finer sky. We walked to the Rocks,
piloted by a young lady, who knew all the paths through the woods,
and we were fascinated with the path near the Rocks, over which the
wild roses and low evergreens closed as soon as we passed
through. We sat on the piazza watching Mt. Washington in the
distance until the sunset sky grew gray, and finished up the pleasant
evening in the cosy room of friends from Boston.
We saw them off in the morning for a day at Old Orchard, and then
went on our way, through Saco and Biddeford to Kennebunkport,
which also has its Rocks and many attractions. Spouting Rock was
not spouting, but we saw where it would spout sixty feet in the air,
when spouting time came.
The next morning we saw once again the friends we never pass by,
at Kennebunk, and visited the old elm under which Lafayette is said
to have taken lunch, when on a visit here after the Revolution. Night
found us at another favorite resort, York Harbor, and the charms and
comforts of the Albracca made us forget the heat and dust which a
land breeze had made very oppressive during the day.
While we were at dinner at the Rockingham, Portsmouth, the next
day, a black cloud spent its wild fury in a few terrific gusts of wind. All
was over when we started on our afternoon drive, but when half way
to Hampton, the clouds grew black again, and we had barely time to
drop the back curtain, put on the sides and unfasten the boot, before
a tempest was upon us; a tempest of wind and rain—not a common
rain, but pelting drops with thunder and lightning. We read
afterwards that a buggy was blown over not many miles from us, but
ours withstood the gale, and Jerry did well, although it seemed
almost impossible at times for him to go on against the storm. We
drove away from the shower and all was calm when we got to the
Whittier House, Hampton, one of our homelike stopping places.
We followed along the coast to Newburyport, and then the Merrimac
River enticed us inland. The experience of the afternoon previous
was repeated on our way from Haverhill to Andover. We were
scarcely prepared, before another tempest burst upon us, the rain
this time driving straight in our faces. It was soon over, however, and
we reached Andover unharmed.
We were now only a day’s drive from home, but Boston is only
twenty miles from Andover and as our mail reported all well, we
could not resist going the longest way round to do another errand or
two in Boston, and call on our friends in Reading and Maplewood on
the way.
The drive from Malden to Boston is distracting, with little that is
pleasant to offset the turmoil of the streets. We thought we could
leave Jerry at the old stable in Mason street, while we went
shopping, but like everything else in these days, the stable had
“moved on.” When we found a place for him it was late. We did not
idle this time, for it was so near five o’clock that gates were half
closed, and a man stood at every door as if to say, “You can come
out, but you cannot go in.”
The drive next morning was very fine. We went out on Beacon street
to Chestnut Hill Reservoir, then drove on the new Commonwealth
avenue as far as we could on our way to Allston. Whatever Scripture
may say about the “broad way,” we shall surely risk our lives on that
one as often as we have opportunity.
From Allston we retraced our first two days’ driving, making our
journey like a circle with a handle. We called on the same friends
along the way, spent the night at Wayland Inn, dined with the same
friends at the Lancaster House, and called on the campers at
Spectacle Pond. There was a slight variation in the return trip,
however, in the form of a tornado, which passed over South
Lancaster. We might have been “in it” if we had not stopped twenty
minutes or more to sketch a very peculiar tree trunk, between
Sudbury and Stow. There were nine huge oaks in a row, and every
one showed signs of having been strangely perverted in its early
growth, as if bent down to make a fence, perhaps; but later in life
showed its innate goodness by growing an upright and shapely tree
out of its horizontal trunk.
We called one journey a cemetery journey because we visited so
many cemeteries, and another a ministerial journey because we met
so many ministers. Trees were a marked feature of this journey. We
saw many beautiful trees beside the big willow in Norridgewock, the
Lafayette Elm in Kennebunk, and now sketching the curious oak had
possibly saved us harm from a beautiful maple, for we had not driven
many miles before we struck the track of the gale, where large trees
were torn apart, or uprooted. We had driven through the thunder
shower, or rather it seemed to sweep quickly past us, the pelting rain
lasting only a few moments, but as our direction turned we found a
large maple across the road. We were obliged to go two miles farther
round to reach the Lancaster House, and we had not driven far
before the road was obstructed by another large tree. This time we
could drive round through a field, and a third time, a large fallen
branch had been cut and the way cleared. We rejoiced that the
Great Elm stood unharmed, though mutilated trees were on each
side of it.
Giant willows, historic elms, upright oaks from horizontal trunks,
glorious maples and elms laid low, and scores of noble though not
distinguished trees, that we admired and shall remember as we do
pleasant people we meet, together with the fact that the greater part
of our driving was in the grand old Pine Tree state, warrants us in
calling this most delightful journey our Tree Journey.
 CHAPTER XV.
ON HIGHWAYS AND BYWAYS. 1894 to 1904.
In response to many requests to share this journey with our friends
as we used, the spirit has moved us to give you first an inkling of our
annual trips for the ten years since our last report.
This is easily done, for we have a book in which is recorded the
name given to each journey, the name of every town we pass
through, with distance from place to place, and the sum total of time,
distance and expense of each journey. This goes with us, and is a
valuable book of reference. The revolver still goes with us, too, the
one thing we take but never use. Our electric hand-lamp, on the
contrary, is very useful. The Kennebec journey was followed by our
first visit to Nantucket, leaving our horse at New Bedford, and once
again prolonging the return trip to Leominster by driving to Boston.
This journey had a memorable postscript: We drove to Boston for a
day or two in the autumn and were detained eleven days by that
terrific November snow storm, and even then the last thirty miles of
the return trip it was good sleighing!
A September mountain trip, “The Figure 8” we named it, comes next
in order, followed by a Jefferson and Jackson trip, and then a
Massachusetts journey, which is always delightful.
The three ranges of the Green Mountains, with their “gulf” roads,
was a journey unsurpassed, and from Cape Ann to Mt. Tom was
another interesting journey in our own state, followed by a Cape Cod
trip, which completed the coast for us from New Haven to Bar
Harbor.
By this time we were ready for another journey to Lake George,
Saratoga, and the Berkshires, and the next trip through the
mountains was exceptionally fine, as we returned via Sebago Lake,
Portland and the coast, being just in time for the September surf.
The following journey “capped the climax,” seemingly, when we
crossed the Green Mountains, ferried Lake Champlain to
Ticonderoga, and drove to Eagle, Paradox and Schroon Lakes in the
Adirondack region, returning to Lake George, thence to the
Berkshire towns and as far south as Hartford, Connecticut, a superb
drive of five hundred miles.
Most of our journeys have covered more than four hundred miles,
and we are frequently asked if we have done all this with one horse.
No, there was handsome black Charlie, Old Nick, who liked to lie
down in harness now and then, bay Charlie, who had the longest
record—ten years—and was best loved and least trusted, faithful,
serious Jerry, whose long strides took us so easily through the
country, saucy and exasperatingly lazy Bess, who could do so well,
and altogether worthy Nan, whose two journeys have not revealed a
fault.
“Do you plan your journeys?” is another question often asked. Never,
except the Cape Cod trip, and we observed the innovation by having
a letter party. Imagine the pleasure of receiving thirty or more letters
at the tip end of Cape Cod, and of mailing an answer to the last one
at Plymouth on the way home! We have many times driven from
home to the post office packed for a three or four weeks’ journey,
without the faintest idea where we should go, and even sat there in
the buggy fifteen or twenty minutes trying to decide which way we
would leave town.
Our journeys make themselves and we thought this summer’s
journey was not going to be worthy of mention, but would simply
preserve the record unbroken. We could spare but two weeks, and
we were never more at a loss what to do with it. Maine came to mind
most frequently, and we finally faced in that direction, spending the
first night at the Groton Inn. Of course, facing Maineward the Isles of
Shoals lay in our way as a side attraction, and as it was many years
since we had been there, we left our horse at Portsmouth, and took
the boat to Appledore, where we found the friends we hoped to
meet. After dinner and a walk to Celia Thaxter’s resting place, we
returned on the afternoon boat to Portsmouth. Our horse was waiting
for us at the wharf, and we drove on to Eliot, Me., where Green-Acre
attracted us.
A visit to Green-Acre alone would be enough for a summer’s outing,
even if one were limited to the exoteric interests of life—this beautiful
acre of green on the banks of the Piscataqua River, the finely located
Inn, with its hospitality, and the glorious sunsets—what more could
one desire? But if you have chanced to be, or wish to be, initiated
into the esoteric mysteries, what a feast!
Unfortunately Miss Farmer, the organizer and secretary of Green-
Acre, was away for a few days, but we had a brief sunset meeting
sitting on the river bank, a very fine reading in the parlor in the
evening, from Longfellow and Lowell, an early morning gathering on
the piazza of the Eirenion—House of Peace—when Browning and
Emerson were beautifully read and interpreted, and a later session
under Lysekloster Pines, a half mile away through the fields, where
the meetings of the Monsalvat School are held. This was a novel
experience, sitting on the dry brown needles, under the low, broad-
spreading branches of a mammoth pine, listening to the wisdom of
an Indian teacher.
We were loth to leave the tempting program, “The Oneness of
Mankind,” by Mirza Abul Fazl, and Mirza Ali Kuli Khan, next morning
in the Pines, and later “Man, the Master of His Own Destiny,” by
Swami Rami; in truth a whole summer’s feast of reason and music,
but our journey was waiting.
We had scarcely left the Inn after dinner, before muttering thunder
gave us warning, and a shower came up so quickly we barely had
time to drive under a shed back of the village church before the
floods came down. The shower was violent, but did not last very
long, and when the rain was over, we drove on. We were utterly in
doubt where we were being led until at the first glimpse of a distant
mountain peak our entire journey was revealed to us—a trip through
Sebago Lake, then on to Jefferson Highlands, and home through
Crawford Notch and Lake Winnipiseogee! We had not a doubt or
misgiving after the revelation. We had at last struck our trail!
According to the revelation, Sebago Lake was the first point of note,
but the incidents along the way, the pretty woodsy roads, the ponds
and brooks, the camping near a farmhouse at noon, and the small
country hotels, with their hospitable hosts, make up by far the larger
part of a carriage journey. When we answered our host, who asked
where we had driven from that day, he said, “Green-Acre? That’s the
place where Buddhists confirm people in their error,” adding “there’s
only one kind of good people—good Christian men and women.”
We were packing up wraps and waterproofs after a shower, when a
white-haired farmer came from the field and asked if we were in
trouble. We told him we were “clearing up” so as to look better. “Oh,
pride, is it?” he said, and asked where we came from. He seemed so
much interested that we also told him where we were going—it was
just after the “revelation.” He was very appreciative and wished us a
hearty Godspeed. The incident was suggestive of the universal
brotherhood to be, in the millennium. At a point on the Saco we saw
logs leaping a dam like a lot of jubilant divers—singly, and by twos
and threes.
We had an early drive of eight miles to meet the boat at Sebago
Lake, and on the way there was a slight break in the harness. We
drove back a short distance, hoping to find the rosette lost from the
head band, and finally tied it up with a string. This delayed us more
than we realized and when we drove to a hotel near the wharf and
were waiting for the proprietor, we asked a guest of the house what
time the boat was to leave. He answered quickly, “Now! run! I will
take care of your horse!” We ran, and not until we were fairly on
board did it occur to us that we had not told him who we were, where
we came from, or when we should return. It did not matter, however,
as the names on whip and writing tablet would give all that was
needful in case of necessity or curiosity.
The day was perfect, there was a pleasant company on board the
Longfellow, Sebago Lake was all one could wish for a morning’s sail,
and the Songo River, with its twenty-seven turns in six miles,
although only two and a half miles “as the bird flies,” fascinating
beyond all anticipation. Passing through the locks was a novelty and
the Bay of Naples as lovely as its name suggests. Then came the
sail through Long Lake to Harrison, the terminus, where the boat
stayed long enough for us to stroll up the street and go to the post
office, and then we had all this over again, enjoying the afternoon
sail even more than that of the morning.
This was a round trip of seventy miles, and it was too late when we
returned to drive farther, as we had planned, but we were off early
next morning, the buggy scrupulously clean, and with a new head
band and rosette. We hoped Nan’s pride was not hurt by wearing a
plain A on one side of her head, and an old English S on the other!
We drove up the east side of Sebago Lake, passed the Bay of
Naples, and on through the various towns on Long Lake, and at
night found ourselves at the Songo House, North Bridgton, just a
mile and a half across the end of the lake from Harrison, where we
posted cards the day before at noon.
The following day we turned our thoughts from lakes, bays and
rivers, and faced the mountains, which are never more enjoyable
than when approaching them. We retraced our route of two years
ago, but there is a great difference between driving towards the
mountains and away from them. As we drove on through the
Waterfords, Albany, West Bethel and Gilead, the views were finer
every hour, and at Shelburne we had a most beautiful sunset, and
watched the after-glow a long time from a high bluff.
The rain clouds of the night vanished after a few sprinkles, leaving
only delicate misty caps on the highest peaks, and the day was
perfect for the famous drive from Gorham to Jefferson, so close to
the mountains of the Presidential range, along through Randolph.
The afternoon drive over Cherry Mountain to Fabyan’s was never
more lovely. We feasted on wild strawberries as we walked up and
down the long hills through the woods.
That this was the tenth time we had driven through the White
Mountains did not in the least diminish their charm for us. On the
contrary, they have become like old friends. To walk up and down the
steep pitches through Crawford Notch, leading the horse, listening at
every turnout for mountain wagons, and this year for automobiles,
would be a delight every year. Our youthful impression of a notch as
a level pass between two mountains was so strong, the steep
pitches are a lovely surprise every time.
The old Willey House was one of our favorite resting places. We are
glad the driveway and barn were spared when the house was
burned, and we still stop there to give our horse her noon rest.
After the “pitches,” the rest at old Willey, and a snap shot at the
ruins, come the miles and miles of driving through the dense woods,
with high mountains on either side, the way made cheery by the
sunlight glimmering through the treetops, and the music of the
babbling brooks.
At Bartlett we received a large forwarded mail, the first for ten days,
which we read as we drove on to North Conway, and we were
grateful for the good news which came from every direction.
After leaving North Conway and getting our first glimpse of
Chocorua’s rugged peak, there was no more regretful looking
backward. Chocorua in its lofty loneliness is all-absorbing. We had
an ideal mid-day camp on the shores of the beautiful Chocorua lake
at the base of the mountain.
After two hours of concentrated admiration of the rocky peak, what
wonder we were hypnotized, and that on leaving the lake with one
mind we confidently took the turn that would have led us to the
summit in time! Having driven a distance which we knew should
have brought us to the next village, we began to suspect something
was wrong. There was nothing to do but to go on, for there was not a
turn to right or left, and not a house in sight. We were surely on a
main road to somewhere, so we kept on, until we met a farmer
driving, who brought us to our senses. We were miles out of our way,
but by following his directions in the course of the afternoon we
arrived safely at our destination for the night.
Immediately we took our books and writing-tablet, and climbed to a
summer house on a knoll just above the hotel, commanding a
magnificent view of Chocorua, also Passaconaway, White Face,
Sandwich Dome, and several others of the range. After supper we
returned to the knoll for the sunset, and later were interested in what
was thought to be a bonfire at the Appalachian camp on the summit
of Passaconaway, lingering until the outlines were lost in the
darkness.
We were up before six o’clock and went to the hammock in the
summer house before breakfast, and if it had not been such a
beautiful day for the sail through Lake Winnipiseogee, we would
have been strongly tempted to stay over at this homelike place, the
Swift River House, Tamworth Village, New Hampshire, opened only
last year, and already attracting lovers of fishing and hunting.
A drive of seventeen miles with Chocorua in the background, and
raspberries in abundance by the wayside, brought us to Centre
Harbor, where we took the boat for Alton Bay. A trip through Lake
Winnipiseogee sitting in the buggy in the bow of the Mt. Washington,
is an indescribable pleasure, and even our horse seemed to enjoy it,
after she became accustomed to the new experience. On the way
we had our parting glimpses of Mt. Washington and Chocorua.
With this glorious sail the “revelation” was fulfilled, and the one
hundred miles—or nearly that—between us and home was like the
quiet evening after an eventful day.
For more than two hundred and fifty miles we had been away from
the trolleys, and the busy world, among the mountains and lakes,
and recreation lovers everywhere, from the tent on the river bank to
the large mountain houses. Now came the familiar ways through the
country towns and villages, the gathering and pressing wild flowers
for Christmas cards, catching a pretty picture with the camera, and a
drive along the Merrimac in the cool of the morning, the atmosphere
clear as crystal after another dry shower, when clouds threatened
but gave no rain.
Then there were the lovely camping places at noon, the hospitable
farmers, and the pleasant chats in the kitchen while our spoons were
being washed—the souvenir spoons that were presented to us with
a poem after our twenty-fifth journey. One bright young woman
discovered the silver we left when we returned the milk pitcher and
glasses, and came after us, forcing it into our hands, telling us not to
dare leave it, but come again and she would give us a gallon. At
another place where we asked permission to stop in a little grove,
the farmer came out and set up a table for us, and gave us use of a
hammock. We prolonged our stay to the utmost limit—nearly three
hours—reading in the buggy and hammock under the fragrant pines,
our horse tied close by, nodding and “swishing” the flies. We have an
amusing reminder of that camp, for we had posed Nan for the
camera, and just as it snapped she dashed her nose into one of the
paper bags on the table.
A notable experience in the latter part of every journey is a visit to
the blacksmith, and it came, as often before, unexpectedly on the
way. The chatting that goes with the shoeing would be good material
for Mary Wilkins.
At last came a rainy day, without which no journey is quite complete.
We had a leisure morning with our books, and after an early dinner
enjoyed an easy, comfortable drive in the rain, which ended our
journey of more than four hundred miles in two weeks and two days.
 CHAPTER XVI.
LAKE MEMPHREMAGOG.
We did not think to give you a report of this journey, but the day
before we left home little books called Wheeling Notes were given
us, with pages for day, route, time, distance and expense, and pages
opposite for remarks.
These little books we packed in our writing tablet, and Friday
afternoon, June 30th, we began our journey. Besides the note-books
we had an odometer and a carriage clock, in addition to our usual
equipment. Naturally we were much absorbed in our new
possessions, and the remarks, in diary form have become so
interesting to us that we gladly share them.
July 2—Rainy. Dropped in a back seat in a village church; only
nineteen present. The little minister is a Bulgarian, and inquired for
two classmates in Leominster. We practiced all day on pronouncing
his name, and could say it quite glibly by time for evening service.
He is very loyal to his adopted country, and urged all to make as
much noise as possible all day on the Fourth. Not a boy or girl was
there to hear such welcome advice, and we wondered if the parents
would tell them.
July 3—Drove all day. Mr. Radoslavoff’s advice must have sped on
wings, for the noise began early, and kept up all night. Three huge
bonfires in front of the hotel at midnight made our room look as if on
fire.
July 4—Somewhere between the southern and northern boundary of
New Hampshire there is a park, the fame of which reached us
several years ago, and we have had in mind to visit it some time.
This year seemed to be the time, as, by our map, it was right on our
way north. On making inquiries, we found it would give us five or six
miles extra driving to go through the park, and the day being hot it
took considerable wise arguing to make the vote unanimous.
Importunity, however, will sometimes bring about at least
acquiescent unanimity.
Suffice to say, we went through the park and now we are truly
unanimous, and will give you the benefit of our experience. There is
probably no town in New England that has not attractions enough,
within reach of a walk or short drive, to last all summer for those who
go to one place for recreation and change. But if you are driving the
length of New Hampshire, Vermont or any other state, do not be
beguiled by accounts of pretty by-roads, cascades, water-falls,
whirlpools or parks, even one of 30,000 acres, with 26 miles of wire
fence, 180 buffaloes, 200 elks, 1000 wild hogs, moose, and deer
beyond counting. You may do as we did, drive miles by the park
before and after driving five miles inside, and see only twelve
buffaloes, one fox, a tiny squirrel and a bird—yes, and drive over a
mountain beside, the park trip having turned us from the main
highway. For a few miles the grass-grown road was very fascinating,
but when we found we were actually crossing a mountain spur and
the road was mainly rocks, with deep mud holes filled in with bushes,
we began to realize the folly of leaving our good main road for a
park. To be sure, we might not see buffaloes, but we do see
partridge, woodchucks, wild rabbits, snakes, golden robins and
crows, and once, three deer were right in our path! And really we
think we would prefer meeting a drove of cattle on the main road, to
having a big moose follow us through the park, as has occurred, and
might have again, if it had not been at mid-day, when they go into the
woods.
Finally, our advice is, in extended driving, keep to the main highway,
with miles of woodsy driving every day, as fascinating as any Lovers’
Lane, with ponds and lakes innumerable, and occasional cascades
so near that the roaring keeps one awake all night. Then we have a
day’s drive, perhaps, of unsurpassed beauty, which no wire fence
can enclose, as along the Connecticut River valley on the Vermont
side with an unbroken view of New Hampshire hills, Moosilauke in
full view, and the tip of Lafayette in the distance, the silvery, leisurely
Connecticut dividing the two states and the green and yellow fields in
the foreground completing the picture. No State Reservation or Park
System can compete with it.
July 5—We were in a small country hotel, kept by an elderly couple,
without much “help,” and our hostess served us at supper. When she
came in with a cup of tea in each hand, we expressed our regret that
we did not tell her neither of us drink tea. She looked surprised and
said she supposed she was the only old lady who did not take tea.
“O wad some power the giftie gie us

To see oursels as others see us!”

July 6—Received our first mail at Wells River, Vt., and as all was
well at home, we began to plan our journey. For a week we had
simply faced north day after day. If we kept right on we would come
to Newport and Lake Memphremagog, which to us means the
Barrows camp, but we need a month for that trip. A bright idea
solved the problem. We drove north until we reached St. Johnsbury,
left our horse there and took a morning train for Newport, where we
connect with the Lady of the Lake for Georgeville, P. Q.
At the boat landing at Newport we met Mr. and Mrs. Barrows just
starting for Europe. They insisted that we must go on to Cedar
Lodge for the night, and make a wedding call on their daughter,
recently married in camp, and forthwith put us in the charge of camp
friends, who were there to see them off. The sail to Georgeville was
very delightful. We were then driven two miles to the camp in the
forest of cedars, and presented to the hostess, a niece of Mrs.
Barrows, who gave us a friendly welcome.
The attractions of Cedar Lodge are bewildering. The one small log
cabin we reveled in a few years ago is supplanted by a cabin which
must be sixty or seventy feet in length, with a broad piazza still
wearing the wedding decorations of cedar. Near the center is a wide
entrance to a hallway, with a fireplace, bookcase, and hand loom,
the fruits of which are on the floors, tables, couches, and in the
doorways. At the right is the camp parlor, called the Flag room,
draped with colors of all nations. It is spacious, with a fireplace,
center reading table, book shelves, pictures, writing desk, typewriter,
comfortable chairs, and a seat with cushions, the entire length of the
glass front facing the piazza and lake.
On the left is the Blue China or dining room. Here is a very large
round table, the center of which revolves for convenience in serving,
a fireplace with cranes and kettles, and a hospitable inscription on a
large wooden panel above. The telephone, too, has found its way to
camp since we were there.
Not least in interest, by any means, is the culinary department.
Instead of a cooking tent, where Mrs. Barrows used to read Greek or
Spanish while preparing the cereal for breakfast, and a brook
running through the camp for a refrigerator, there is a piazza partially
enclosed back of the Blue China room, with tables, shelves,
kerosene stoves, and three large tanks filled with cold spring water,
continually running, one of which served as refrigerator, tin pails
being suspended in it. The waste water is conveyed in a rustic
trough some distance from the cabin and drips twenty feet or more
into a mossy dell, where forget-me-nots grow in abundance.
Just outside the end door of the Flag room are flights of stairs to the
Lookout on the roof. This stairway separates the main cabin from a
row of smaller cabins, designated Faith, Hope, and Charity, in rustic
letters. (We were assigned to Hope, and hope we can go again
some time.)
These cabins are connected by piazzas with several others, one
being Mrs. Barrows’ Wee-bit-housie. A winding path through the
woods leads to Mr. Barrows’ Hermitage, or study, close by the lake,
and another path up the slope back of the cabins leads to a group of
tents called The Elfin Circle.
We went to the bath wharf, followed the brook walk through the
cedars, strolled to the hill-top cabin to see the friends who escorted
us from Newport, and then we all met at supper, on the broad
piazza, seventeen of us. The last of the wedding guests had left that
morning. After supper we descended the steps to the boat landing,
and our hostess and the best man rowed us to Birchbay for the
wedding call. Though unexpected we were most cordially received,
served with ice cream, and shown the many improvements in the
camp we first visited years ago. We walked to the tennis court and
garden, where the college professor and manager of Greek plays
were working when no response came from the repeated telephone
calls to tell them we were coming. We rowed back by moonlight.
We cannot half tell you of the charms of Cedar Lodge, but when we
were driven from Georgeville a bundle of papers was tucked under
the seat, which proved to be Boston Transcripts, containing an
account of the wedding. A copy was given us and it is such an
exquisite pen picture we pass it along to you:
_From the Transcript, July 6, 1905._

A CAMP WEDDING.
On the last Wednesday of June Miss Mabel Hay Barrows, the
daughter of Hon. Samuel J. Barrows and Mrs. Isabel C. Barrows,
two very well-known figures in the intellectual life of Boston and New
York, was married to Mr. Henry Raymond Mussey, a young professor
at Bryn Mawr. And the ceremony, which took place at Cedar Lodge,
her mother’s summer camp, was one of the most original and
picturesque which it is possible to imagine. Miss Barrows herself is a
girl with a refreshingly individual outlook upon life, and with a great
variety of interests, as well as a strong dramatic instinct, and every
one who knew her well looked forward to this wedding as promising
to be an occasion at once unique and beautiful. And they were not
disappointed, those eighty odd guests, who traveled so far, from
east, west, north and south, to the little camp snuggled away among
the sympathetic trees bordering the Indian Lake, beyond the
Canadian border.
Cedar Lodge, the Barrows’ camp, crowns a beautiful wooded slope
above the lake, a steep climb by a winding path bringing one to the
log cabin, with its broad piazza facing the sunset and overlooking the
lake, through misty tree tops which still wear the tender freshness of
hymeneal June. At either end of this ample balcony the guests were