Pandemi di Antara Komedi dan Tragedi

Aesop (620-564 SM), sastrawan Yunani, pernah bercerita tentang seorang komedian yang memiliki keahlian meniru berbagai macam suara hewan. Suatu ketika ia berhasil menghibur orang-orang di pasar dengan cara menirukan suara cicit babi.

Namun, seorang pemuda yang tidak terkesan dengan aksi konyol tersebut menyela di tengah keramaian, “Seperti itukah yang kau sebut suara cicit babi? Tunggu saja, besok akan kutunjukkan kepada kalian semua bagaimana suara cicit babi yang sesungguhnya.”

Keesokan harinya pemuda itu pun menepati janjinya dengan membawa seekor cicit babi. Kemudian, bagaimana reaksi orang-orang di pasar ketika mendengar suara cicit babi yang sesungguhnya? Sebagian besar dari mereka menutup telinga dan ada juga yang melempari si pemuda dengan batu.

Tentu saja cerita ini sekadar rekayasa. Namun ia memperingatkan para pembacanya sejak awal bahwa realitas, selain menjijikkan, tidak jarang hadir di hadapan kita sebagai suatu peristiwa yang sangat mengerikan.

Sekadar memperjelas pesan cerita di atas. Ambil salah satu contoh yang paling dekat dengan kehidupan kita. Bayangkan situasi penonton yang begitu menikmati adegan-adegan sadis melalui televisi atau monitor. Apa alasan si penonton tidak beranjak dari tempat duduknya jika bukan karena ia terhibur oleh tontonannya?

Sekarang, tidak sulit membayangkan akan seperti apa situasi si penonton jika adegan-adegan sadis, yang sebelumnya ia saksikan melalui monitor, benar-benar hadir di hadapannya sebagai sebuah peristiwa. Situasi yang dialami oleh orang-orang pasar dalam cerita Aesop maupun penikmat adegan sadis di depan monitor tidak jauh berbeda dengan situasi kita hari ini di tengah pandemi.

Sejak diberitakan munculnya virus mematikan di pasar tradisional Wuhan, China, bahkan hingga penyebarannya ke berbagai negara tetangga, kita tetap saja menganggapnya sebagai sesuatu yang tidak riil atau, katakanlah, nyaris tidak riil. Kita menganggap virus ini tidak lebih sebagai peristiwa yang jauh ada di sana. Bukan sebagai peristiwa yang hadir di hadapan kita. Dan karena itu pula akan sangat mudah menganggapnya sebagai sebuah lelucon.

Namun, lelucon itu ternyata tidak mampu bertahan lama. Lelucon itu segera berubah menjadi horor ketika pemerintah mengumumkan adanya dua pasien positif Corona di awal Maret lalu.

Tidak butuh waktu lama, berdasarkan data pemerintah, virus yang belum ditemukan vaksinnya ini telah menjangkiti kurang lebih 10.000 manusia Indonesia, yang sejak awal dipercaya memiliki imunitas yang lebih kuat ketimbang orang-orang di luar sana, tetapi telah menewaskan sekurang-kurangnya 800 lebih di antara mereka. Setiap hari kita akan selalu menyaksikan bagaimana angka-angka ini terus bertambah.

Dampak kehadiran virus Corona di tengah-tengah kita tidak seperti apa yang sering kita lihat dalam film-film zombie. Anggap saja wabah seperti itu benar-benar ada. Namun penyebarannya, sebagaimana yang sering kita lihat di televisi, sangat mudah diidentifikasi.

Berbeda dengan Corona, keberadaannya yang begitu sulit diidentifikasi turut mengubah secara radikal pergaulan manusia. Satu-satunya imperatif yang berlaku di tengah mewabahnya virus yang mematikan ini adalah “Lindungi dirimu dan sebisa mungkin jauhi sesamamu”.

Sekalipun keterasingan sangat tidak diinginkan bagi sebagian orang, tidakkah imperatif ini menuntut setiap orang untuk menikmati sikap saling mengasingkan satu sama lain? Jika memang demikian, maka apa yang pernah disampaikan Thomas Hobbes sekitar tiga abad yang lalu tampak menemukan justifikasinya di tengah pandemi, bahwa manusia adalah serigala bagi yang lain (homo homini lupus). Dengan kata lain, masing-masing kita adalah Corona itu sendiri yang kehadirannya tidak diinginkan oleh siapa pun.

Alasan mengapa realitas sering hadir di hadapan kita sebagai suatu peristiwa yang mengerikan sebenarnya bukan semata-mata karena realitas itu sendiri mengerikan. Melainkan hadirnya realitas dengan sendirinya akan mengorbankan sesuatu yang paling berharga dari apa yang pernah kita miliki, yaitu harapan dan kepercayaan.

Karl Marx telah mengantisipasi hal ini dalam diskursus kritik ideologinya. Bagi Marx, ideologi dan seluruh kepercayaan tanpa dasar akan takluk di hadapan realitas.

Selanjutnya, kepercayaan atau harapan seperti apa yang telah kita korbankan di tengah pandemi?

Kita telah mengorbankan kepercayaan bahwa manusia Indonesia adalah makhluk dengan imunitas yang lebih superior dibandingkan manusia dari belahan dunia mana pun. Selain itu, kita juga telah mengorbankan kepercayaan bahwa virus Corona adalah bala tentara Tuhan yang sengaja diutus untuk mengadili musuh-musuhnya. Dua kepercayaan ini sama-sama menyedihkan ketika Corona benar-benar menyingkapkan realitasnya di hadapan kita.

Ilustrasi: MIT Review

Nb: Tulisan ini sebelumnya telah diterbitkan di laman nalarpolitik

 

 

 

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