Authenticating users: Going beyond the password

Passwords are the most common way users confirm their identities so they can be granted access to a given system. However, passwords are also considered a weak form of authentication, so alternative or complementary methods are being used to verify the identity of the user. In this post, I will describe the factors that are most commonly used along with their strengths and weaknesses in order to provide the foundation for a discussion of a multi-factor authentication strategy.

What is authentication?

Authentication is basically the process to confirm that a person (or user) is who they say they are. There are three classic "factors" that can be used to confirm a users' identity:

• Using something only the user knows
• Using something unique the user has 
• Using something that only the user is
  
  Other factors that can sometimes be used are based on time and location. For example, you could limit valid logon hours to a particular user given their work schedule or limit the locations from where a user can attempt to log in, using geo-location information. These factors tend to be used only in very specific scenarios so they are mostly relegated to complement the classic authentication factors. Let's take a closer look at each of the classic authentication factors.

Something you know

Authentication through something only the user knows (most commonly a password) is the most widely used of all the classic factors. Passwords provide a simple and mostly inexpensive way to perform authentication. Passwords can range from simple 4-digit PIN numbers to complex alphanumeric passphrases. 

Due to their prevalence, the use of passwords has been subject to intense scrutiny and is generally considered to be a weak form of authentication. Their biggest weakness is that users tend to have some bad habits when it comes to choosing their passwords, basing them on information that can be easily guessed or not making them complex enough to withstand a brute force attack. Sometimes however, bad password policy has something to do with it. Some of these weaknesses can be addressed with education and training (for both users and the IT staff).

Something you have

This factor is also in widespread use, most commonly in the form of ATM cards. The basic principle is that the "something you have" is a unique item possessed only by a certain person and the system will accept it as proof of identity of an authorized user.

There are many ways this factor can be implemented in computer systems, using items ranging from smartcards, USB tokens, wireless tokens/cards and more recently, using mobile phones as tokens (via SMS text or downloaded apps). There are several issues to consider when evaluating the use these types of solutions, including deployment costs, hardware/software requirements, usability, user acceptance, item durability, etc.

Stealing the item is the first way an attacker could attempt to compromise this type of system. In this scenario, the attacker has a limited window of opportunity before the owner reports the loss and the stolen item rendered invalid. Copying the item may be more effective, though some items include copy-protection mechanisms to prevent the success of such an attack. Man-in-the-middle attacks may be more complex to execute in some cases, but they can be far stealthier and effective. Take for example the recent compromise of RSA tokens. Another example is the rise of mobile malware, where the compromise of the mobile phone also leads to the compromise of the authentication factor.

Something you are

Using something you are as an authentication factor is essentially using a biometric reading from the user (via a fingerprint, voiceprint or iris scan) and comparing it to an archived recording for that user.

Biometric readings are usually stored as a hash resulting from a mathematical algorithm applied to the reading. The comparison is then made between two hashes and if they have enough similarities, it will be accepted as good enough and the user granted access. Biometric devices therefore can result in a false reading being accepted as true (false positive) or a valid reading being rejected (false negative).

Manufacturers measure these errors using the False Acceptance Rate (FAR) for the percentage of false positives and the False Rejection Rate (FRR) for the percentage of false negatives. To better compare the accuracy between two readers however, the Equal Error Rate (EER, the rate at which both types of errors are equal) should be used. A device with a lower EER is usually more accurate. This type of authentication also presents other challenges in its implementation, including higher costs, user resistance and hardware requirements. Also of consideration is the process of capturing the initial reading of the user ("enrollment") into the biometric system.

Some biometric readers are also vulnerable to man-in-the-middle attacks, where an attacker can capture the reading, record it as it is being sent and replayed at will. Also, biometric readings can be copied or faked (duplicating a fingerprint with a gelatin fake or capturing a voice recording for instance) and are more difficult to change. A user can change a compromised password or receive a new smartcard, but a user cannot easily change their voiceprint for instance.

Another aspect that has sometimes been linked to biometrics category is "how you behave". This aspect is usually used as a way to corroborate an already established identity, rather than provide the initial verification. The best-known example is when a credit card transaction breaks known usage patterns and casts doubt on its validity. Currently, DARPA is looking for new ways to authenticate users through their behavior without interrupting their normal activities.

Here, we examined the different authentication factors available and some of their individual strengths and weaknesses. Next time, we will take a look at what true multi-factor authentication is and what to look for when considering the use of a multi-factor strategy.

Alfonso is a technology specialist with experience in multiple IT roles with the latest one being in information security. 

zdnetasia.com

Korea Begins, Leads, and Becomes Green

US Secretary of State Hillary Clinton gives a speech during the OECD's 50th Anniversary Forum held on May 25, 2011 in Paris, France. On the same day, the OECD adopted Korea's Green Growth Declaration. (Photo: Gonggam Korea)

The President proposed his ‘Low Carbon Green Growth’ vision during his speech on Korean National Liberation Day in 2008, during his first year as president. He emphasized that Korea can seek a way out of the economic crisis with green technology and eco-friendly policies by finding the potential of the environment and economy and making them the driving force of future growth. Since his announcement, Korea has become a leading country of green growth. The United Nations Environment Programme (UNEP) introduced Korea's national strategy for green growth in its report Global Green New Deal in February 2009, as an example meeting the requirements of the Green New Deal. International organizations and media also have paid attention to Korea’s green policy.
The Korean government established the Five-Year Plan and Low Carbon Green Growth National Strategy to meet the objectives of the policy, strategies, and major projects of green growth. It also enacted the Framework Act on Low Carbon, Green Growth covering all green growth policies for climate change, energy, and sustainable development.

The objectives of the five-year plan will be achieved by 2013: to become one of the four major producers of green cars, to increase the export of green products by 15%, to secure an 8% market share of green technology products in the world market, and to achieve a 3.8% penetration rate of bicycles in traffic. Based on these goals, the government is aiming to become one of the seven leading nations of the green policy by 2020.

The Korean government also has endeavored to reinforce international competiveness in major green industries including new energy, renewable energy, and smart grids. Korea held the inaugural executive committee meeting of the International Smart Grid Action Network (ISGAN) in June 2011, to great success. In addition, Korea is planning a 10.2 trillion won wind farm off the southwest coast of the nation by 2019. By 2014, it will begin with an initial 400 billion won (USD 355m) 100MW demonstration project. The government also has established a comprehensive national plan to promote wind, bio, renewable, and new energies.

Since the announcement of the vision, Korea also has focused on investing in new and renewable energies. As a result, the amount of exports related to new and renewable energies recorded USD 4.5 billion in 2010, showing significant progress in industrial indicators such as market size and employment in the new and renewable energy industries.

The penetration rate of new and renewable energies has steadily increased, with an annual rate of 6.65. The penetration rate of solar photovoltaic energy has exceeded its target, entering the world’s top ten with the accumulated penetration of 6,800,400 TOE. In order to foster the new and renewable energy industries, the government recently introduced the Renewable Portfolio Standard (RPS), a regulation that requires the increased production of energy from renewable energy sourcessince 2012. It also plans to double the size of energy R&D by 2015 compared to its size in 2011.

The administration has set a goal to create a new driving force for growth and examined similar previous projects from their starting point. The administration saw that the more unstable economic environment a country has, the more support should be given to growth industries to build an advanced economy. The government then started fostering a growth industry that will lead economic growth in the future.
The government has set different goals for each industry to enable them to create a new driving force of growth; it set the objectives of the industries that currently have a competitive edge such as semiconductor, shipbuilding, display, automobile, and mobile phone industries while setting the objectives of infrastructure industries such as energy, consulting, and financial industries to improve the competitiveness in their fields.

Moreover, the government enacted the Science Belt Special Law in April 2011, establishing legal and institutional bases to establish the International Science-Business Belt, a proposed industrial complex dedicated to science.

It also founded the Institute for Basic Science (IBS) to conduct research exclusively in basic sciences. Starting from 25 research groups in 2012, it will expand to 50 research groups employing 3,000 researchers by 2017. Currently, the IBS is considering a project for building a heavy ion accelerator in the institute.

The government also has established legal and political footing to create, use, and protect national intellectual property such as industrial property, copyright, and brands. Enacting the Framework Act on Intellectual Property in May 2011, it launched the Presidential Council on Intellectual Property to conduct the deliberation, control, and inspection of policies and strategies related to intellectual property as a government organization at large.

koreaittimes.com Thursday, February 23rd, 2012

RIM finally sets up BlackBerry server in Mumbai

Research In Motion (RIM) has finally set up a server in Mumbai, acceding to requests by Indian government to access data on its BlackBerry enterprise servers, says report. Citing a presentation made at the office of the Home Secretary, the Times of India reported Monday that the BlackBerry servers were inspected by a team of officers and permission to directly access the data for lawful interception was expected to be issued shortly.

The presentation also noted that the Department of Telecom has ordered Finnish phonemaker Nokia to set up a similar server in the country. In the past, RIM had been reluctant to allow India to monitor its enterprise servers. In 2010, the government even warned that it will ban BlackBerry service in the country if RIM does not loosen up on its security.

However, the threat was not carried out as the Canadian phonemaker presented various proposals to allow the government to monitor its users' communications, among one of the suggestions was to install a server in India.

The Times of India report noted that licensing conditions in India dictated that service providers need to have a mechanism to allow security agencies to intercept any conversation or message of any subscribers when required. India had been pressing RIM to do so as security agencies had pointed out that such closed platforms could be used by terrorist groups.

zdnetasia.com

South Korea to Fund $100M to Vietnam’s Data Center

The government of South Korea will provide an official development aid worth $100 million for Vietnam to build a data center at Hoa Lac Hi-tech Park, aiming to help improve the latter’s IT infrastructure in the future. Vietnam’s Ministry of Information and Communication announced that it will kick off the project on building the Government Information Data Center (GIDC) costing total $117.327 million within this year. The Vietnamese government will contribute $17.327 million in reciprocal capital, the An Ninh Thu Do newspaper reported
In the first quarter, the ministry will open a bid to choose a designing consultant for the project. GIDC, expected to cover 20,000 square meters at the Hoa Lac Hi-tech Park in Hanoi’s outlying district of Thach That, will provide servers and network infrastructure for the data preservation of government agencies and localities.

It is capable of integrating and managing information infrastructure to boost IT application at state-run agencies, part of the country’s efforts to modernize the state administration on the way to deploy an e-government system.

When demand for data storage increases in the future, Vietnam is likely to build two other data centers like GIDC in the central and southern regions, the ministry added. Developing e-government is among key tasks that Vietnam will focus on in the next decade to become a stronger IT country. (An Ninh Thu Do – Capital Security Feb 17 p2) 

ngocentre.org.vn

Finland tops UNCTAD statistics on ICT

Finland leads the world in the share of its economy based on the production of goods and services related to information and communication technology (ICT), recent UNCTAD statistics show. The statistics, released online indicate that ICT in Finland employs almost one tenth of the country's total non-agricultural business sector. However, the ICT sector including the availability of statistics is still nascent in many developing economies. Currently, the relevant UNCTAD database contains information on 57 economies. The lack of more comprehensive data can be seen as yet another illustration of the digital divide. In fact, none of the world's least developed countries (LDCs) reports statistics on the size of its ICT sector. UNCTAD's data are sourced principally from national statistical offices, which at the request of developing countries are supported by an UNCTAD technical assistance program to build domestic capacity for measuring ICTs.

Based on the latest available data, the proportion of ICT-sector employment in the total business sector of economies ranges from less than 2 percent in Azerbaijan, Croatia and Kazakhstan to more than 8 percent in Finland, Israel and Sweden. Such economic activity is significant. As documented in UNCTAD's Information Economy Report 2011, the ICT sector is playing a growing role in a number of developing countries. For example, in India, the contribution of the ICT sector to gross domestic product (GDP) rose from 3.4 percent in 2000/01 to 5.9 percent in 2007/08.

In Kenya, the sector has expanded annually by more than 20 percent over the past decade and accounted for a staggering 24 percent of Kenya's GDP growth during that period. The health of the ICT sector affects governments, companies, individuals, and society at large. It creates jobs, spurs innovation, and not least supports the sustained use of ICTs in domestic economies, which has the effect of making them more productive and efficient.

Recent research shows that a thriving ICT sector can make a major contribution to economic growth in low-income countries. Jobs in ICT have proved to be more productive than those in other sectors. In the countries of the Organisation for Economic Cooperation and Development (OECD), between 1995 and 2008, labour productivity grew faster in the ICT sector than in the rest of the business sector.

The data confirms that the ICT sector's contribution to domestic economies is typically higher in terms of value added than in terms of employment. However, the ICT sector employs relatively young people with above-average levels of education. Hence, it offers jobs that may provide upward mobility, job security, and future training opportunities.

sundayobserver.lk

Menjawab Tuduhan FPI atas penolakan warga Dayak di Kalimantan Tengah

Saat ini sedang hangat-hangatnya dibicarakan peristiwa penolakan FPI di Bandara Tjilik Riwut Palangkaraya, namun terkait peristiwa tersebut pemberitaan yang termuat adalah lancung dari fihak FPI. Sebagai salah satu putra Dayak Ngaju, tentu saya merasa perlu untuk membalas berita-berita lancung tersebut, karena memang semestinya tulisan dibalas tulisan, thesis dibalas thesis, bukan malah tulisan/argumen dibalas dengan kekerasan. Didalam beberapa statement FPI yang dimuat dalam media fasis agama disebutkan bahwa "Dayak Kafir, Ndeso!", "Kafir Harbi- yang halal darahnya"..

1. Dayak Kafir Ndeso! Bernafsu 'Bunuh' Habib Rizieq Padahal Belum Kenal 
2. Munarman: Kafir yang menghalangi dakwah adalah kafir harbi, halal darahnya!

Pernyataan-pernyataan ini sangat disayangkan, karena pernyataan seperti ini bisa memecah belah persatuan dan kesatuan bangsa. Kali ini saya akan membahas kasus ini dari sudut pandang awam saya, agar tidak terjadi kesimpang siuran (, bahwa warga dayak tidak bermasalah dengan agama Islam tetapi bermasalah dengan FPI...

Mari kita mengenal suku Dayak terlebih dahulu..

1. DAYAK PADA MASA KEGELAPAN

Dayak adalah suku asli yang mendiami pulau kalimantan yang memiliki ratusan sub suku dayak, memiliki bahasa yang berbeda, beberapa tradisi memang berbeda namun pada umumnya jauh sebelum masuknya berbagai kepercayaan seperti Hindu, Islam dan Kristen masuk ke tanah kalimantan, orang-orang dayak telah memiliki kepercayaan leluhur, yang sekarang disebut dengan "Kaharingan"-- kaharingan memiliki makna "kehidupan". Didalam setiap sub- suku dayak memiliki beberap variasi tradisi dan adat.

Disamping itu pada zaman dulu orang-orang dayak memiliki tradisi "mengayau" dan "jipen"-- mengayau adalah tradisi memenggal kepala manusia pada masa perang atau digunakan untuk keperluan upacara-upacara adat, sedangkan jipen adalah- perbudakan hasil tawanan perang yang kemudian jipen ini dapat dikorbankan ketika upacara tiwah oleh sang pemilik jipen yang meninggal sebagai pelayannya di "lewu liau"/ Dunia orang mati.

Penulis pada bulan desember lalu, pergi ke kampung halaman kakek di Tangkahen tidak begitu jauh dari Palangkaraya, disana penulis berkesempatan melihat sandung dan jejak rumah betang, dan menurut cerita ibu, dahulu dikampung ini ada rumah betang yang bertingkat tiga. Pada masa asang-kayau - (Pada masa orang dayak masih berperang satu sama lain, mebunuh dan mengayau) jika "asang-kayau" mulai menyerang kampung, maka semua orang segera masuk kedalam rumah betang, dimana anak-anak dan peremupuan diungsikan ditingkat paling atas, laki-laki berjaga ditingkat bawah dan tangga akan segera diangkat.

Perlu diakui orang-orang dayak pada zaman dahulu memiliki tradisi dan kebudayaan yang kurang baik, namun bukankah kebudayaan itu bersifat progresif, manusia akan semakin menemukan "era of reasoning", seperti yang dialami masyarakat eropa pada abad pertengahan, juga sampai pada masa revolusi gereja dan berpengaruh pada revolusi industri. Demikian juga masyarakat arab pada jaman jahiliyah. Masyarakat Dayak menemukan titik "era of reasoning-nya" pada tahun 1864 yaitu melalui Rapat Damai Tumbang Anoi. Dimana semua suku dayak untuk pertama kalinya berkumpul dan memutuskan untuk berhenti dari kebiasaan mengayau dan jipen. Dalam hasil rapat itu dihasilkan 96 pasal yang mangtur hidup bersosial dan beradat. What a wonderful story mengingat pada zaman itu transportasi yang sukar, alat komunikasi yang tidak ada, bahkan setiap sub suku dayak memiliki bahasa yang berbeda-beda namun berhasil menghasilkan suatu keputusan yang melampaui stigma "kampungan" / "ndeso" terhadap orang dayak.

 MASUKNYA AGAMA SAMAWI DALAM LINGKUNGAN DAYAK

Masuknya agama Semawi kedalam tanah Borneo tidak lepas dari kedatangan bangsa Eropa, Melayu dan mubaligh dari tanah Jawa. Walau sebelumnya orang kalimantan telah menerima terlebih dahulu agama Hindu yaitu ditandai dengan berdirinya kerajaan Kuatai Kertanegara.

Stigma yang terjadi saat ini kata Dayak hanya digunakan bagi orang asli kalimantan yang masih beragama Kaharingan atau Kristen, sedangkan Dayak yang masuk Islam tidak ingin disebut dayak lagi tetapi melayu atau banjar. Stigma ini mungkin muncul akibat pengaruh politik devide et impera, dan adanya tekanan terhadap orang Dayak pada zaman dulu yang dianggap sebagai kampungan. Cerita ini banyak terjadi di kawasan Kalimantan Barat, dimana orang-orang dayak yang berpindah keyakinan menjadi pemeluk Islam meninggalkan budaya dan tradisinya, dan mulai mengubah identitasnya sebagai orang melayu. Penulis pernah bertugas di Balikpapan, ketika itu berkenalan dengan seseorang sebut saja namanya Bapak "Anoi", beliau mengaku dirinya orang Banjar, namun ketika saya memperkenalkan diri saya sebagai orang Dayak Ngaju, baru Bapak ini mengakui bahwa dirinya adalah orang Dayak juga tetapi dayak Bakumpai.

Walau tidak semua dayak yang beralih keyakinan menjadi pemeluk Islam yang "malu" akan identitas kedayakannya, di Kalimantan Tengah pada umumnya komposisi 50-50 Muslim dan Non Muslim, namun baik itu dayak muslim atau kristen masih mengakui dirinya sebagai orang dayak. Hal ini dapat dilihat dalam upacara Tiwah (upacara pemakaman Kaharingan) dimana dalam penyembelihan kurban dilakukan oleh orang Muslim, sehingga sodara-sodara muslim lain dapat ikut bersama upacara Tiwah. Ketika agama Semawi mulai masuk ke kalimantan tidak ada penolakan, ataupun pemaksaan untuk memeluk suatu agama manapun, bahkan tidak heran dalam satu keluarga bisa banyak terdapat agama, karena falsafah "Rumah Betang".. Rumah Betang adalah rumah panjang, dimana semua keluarga besar tinggal pada rumah yang sama saling berinterkasi dan saling tolong menolong. Stigma terhadap orang dayak yang masih menganut agama "helo" / "tatu hiang" (agama leluhur) sebagai "heiden"/ "kafir" adalah pengaruh politik devide et impera, namun falsafah rumah betang ini yang mempersatukan , ini terbukti sampai sekarang ini tidak pernah ada keributan yang bernuansa agama.

Pada tahun 2000 ketika terjadi kerusuhan Sampit, banyak oknum yang hendak mencoba mengalihkan ke isu agama. saya pernah menonton suatu video yang beredar youtube tentang kerusuhan sampit, dengan background bahasa arab dan menjelaskan bahwa ini penyerangan orang-orang kristen terhadap orang islam, namun itu tidaklah benar. Selama kerusuhan sampit tidak ada satupun mesjid atau rumah ibadah yang dirusak atau dibakar. Bahkan ketika tahun 2000-an, saya sedang berada di Jakarta untuk mengikuti kongres Anak Indonesia, salah satu peserta dari daerah lain mencoba menjelaskan bahwa dalam kerusuhan sampit banyak mesjid yang dibakar. Lalu saat itu saya maju dan menanyakan adakah data mesjid yang dibakar? dan saya menanyakan dia berasal dari daerah mana? ternyata dia bukan berasal dari Kalimantan Tengah, dan dia tidak memiliki data tetapi hanya mendengar "katanya".

Jadi kesimpulan saya adalah, suku dayak adalah suku yang terbuka dan siap menerima perubahan zaman dan tidak akan melupakan identitas kesukuannya, selama falsafah rumah betang masih dipegang maka isu-isu mengenai agama tidak akan berhasil memecah belah persatuan orang dayak.

Menjawab Tuduhan FPI

Setelah kita cukup membahas tentang Dayak, sekarang saya ingin menanggapi tuduhan-tuduhan yang dilotarkan fihak FPI terhadap orang dayak baik itu melalui media online maupun TV.

1. Dayak = Kafir

 Pernyataan ini dikemukakan oleh Munarman yang dimuat dalam  sebuah website berita :  Munarman: Kafir yang menghalangi dakwah adalah kafir harbi, halal darahnya!

Pernyataan ini sungguh sangat melukai perasaan orang dayak, baik itu dayak Muslim ataupun non muslim. Pernyataan ini sungguh dapat menyebabkan perpecahan bangsa. Apalagi dikatakan "halal" darahnya. Saudara Munarman mungkin lupa bahwa kata "kafir" adalah antonim dari kata "syakir" atau syukur. Orang-orang kafir adalah orang yang tidak pernah bersyukur, kafir juga memiliki makna orang-orang yang tertutup. Jika kita merunut kedalam sejarah abad-abad pertengahan melalaui catatatan-catatan The Principal Navigations, Voyages, Traffiques and Discoveries of the English Nation. Perkataan kafir pada awalnya digunakan pada abad-15 untuk "budak-budak" afrika oleh bangsa arab yang kemudian diadopsi oleh bangsa eropa (dapat dilihat dalam buku "Encyclopedia of Islam" yang ditulis oleh Juan E. Campo hal.422)

Pada masa Islam sendiri kata-kata kafir itu muncul dalam surat al kafirun . namun Munarman melupakan suatu ayat didalam quran sendiri yang berbunyi lakum diinukum waliya diini yang artinya Untukmu agamamu, dan untukkulah, agamaku. Jadi kata-kata kafir pada masa Islam adalah pembeda antara orang islam dan bukan islam tetapi bernuansa toleran karena tidak ada pemaksaan agama. Berbeda dengan penafsiran Munarman, bahwa orang dayak dikatakan "kafir", Munarman telah menghina suku bangsa dayak. Dimana dengan mengatakan kafir dia ingin mencontoh politik devide et impera yang dipraktekan oleh Belanda dahulu kala, yang memberi cap "heiden" dan juga secara tidak langsung ingin kembali kepada abad pertengahan yang memberi stigma "kafir" bagi para budak.

Perlu diingat orang dayak bukan menolak dakwah, tetapi penolakan terhadap FPI, karena FPI memiliki faham fasis dan rasis. Jika memang orang dayak menolak dakwah tidak akan ada orang dayak yang masuk islam atau mesjid berdiri. FPI bukan Islam, walaupun anggotanya adalah orang Islam. Mengutip pernyataan cak Nun "bahwa Islam tidak butuh dibela, jika Islam butuh dibela maka Islam itu lemah, siapa FPI yang merasa bisa untuk membela Tuhan?". Kerukunan antara umat beragama di kalimantan sangat baik, jika faham-faham fasis seperti ini masuk, ditakutkan akan merusak rasa kesatuan.

 2. Yang memprotes ialah preman-preman asuhan Teras Narang

Pagi ini di TV one menonton dialog salah seorang anggota FPI yang mengatakan bahwa yang demo di Palangkaraya adalah preman-preman asuhan Teras Narang. Ini jelas adalah pengalihan isu, bahkan bisa saya bilang Rampok teriak maling. Aksi kemarin sungguh merupakan aksi spontan yang dilakukan oleh orang dayak, informasi ini tersebar melalui media jejaring sosial baik itu FB dan Twitter. Ketika rencana pelantikan FPI di Kalteng mulai beredar, keresahan dan penolakan mulai muncul, sehingga keresahan ini ditanggapi oleh Dewan Adat Dayak, yang mengadakan rapat di Rumah Betang Gubernuran, memang kebetulan ketua Majelis Adat Dayak Nasional adalah Pak Agustin Teras Narang. Namun desakan ini bukan berasal dari provokasi beliau. Jika dilakukan wawancara hampir seluruh masyarakat kalimantan senang dengan kepemimpinan Teras Narang, yang berhasil membawa perubahan dan menggeliatkan perekonomian di Kalimantan Tengah.Jadi tuduhan FPI jelas tidak berdasar.

3. Aksi "preman" dayak yang mengacung-acungkan mandau dan mengancam ingin membunuh

Sungguh statement ini sekali lagi saya anggap adalah Rampok teriak maling. Mereka lupa daftar aksi kekerasan yang mereka lakukan sendiri: DAFTAR AKSI FRONT PEMBELA ISLAM. Orang dayak merasa FPI sebagai suatu laten atau ancaman, merupakan hal yang lumrah jika masyarakat bersifat defensif. Bahkan sebelum keberangkatan FPI ke Palangkaraya anggota FPI sudah menyadari bahwa sudah ada penolakan warga dayak , karena hal ini sudah dikoordinasikan dengan fihak kepolisian dan MUI, tetapi fihak FPI tetap ngotot untuk datang ke Palangkaraya, sehingga terjadi aksi pengusiran, dengan mereka tetap ngotot datang berarti mereka menantang masyarakat kalimantan. Dan hal itu lumrah tejadi dalam eforia massa, namun hal ini dapat ditenangkan ketika Teras Narang datang ke bandara, untuk menjelaskan dan menenangkan massa. Jadi sekali lagi tuduhan-tuduhan lancung ini tidak berdasar.

 4. FPI dibutuhkan oleh masyarakat Dayak, karena masalah agraria

Ini lagi pernyataan paling konyol, karena ini negara hukum, masa iya kalo ada masalah agraria ngadunya ke FPI, bukan ke fihak yang berwajib, jika ormas-ormas bisa bertindak sebagai "penegak hukum" maka negara ini tidak akan berjalan. Tokoh dayak seruyan yang dimaksudkan oleh FPI juga bukanlah tokoh dayak. Budiyardi yang berasal dari Fraksi Partai Kebangkitan Bangsa ini berstatus daftar pencarian orang (DPO) alias buron Polres Seruyan. Masak iya DPO disebut sebagai tokoh dayak.. what a funny.. fail..

 5. Aksi penolakan masyarakat dayak sebagai pelanggaran UUD

Dalam harian tempo dimuat fasal-fasal yang dituduhkan :  Rizieq dan FPI Laporkan Teras Narang ke Polisi. Karenanya, FPI, kata Rizieq, menuntut dengan dugaan melakukan pelanggaran KUHP berupa perbuatan tidak menyenangkan Pasal 335, upaya perampasan kemerdekaan Pasal 333, perusakan secara bersama-sama Pasal 170, dan percobaan pembunuhan Pasal 338. 

Sekali lagi ini adalah rampok teriak maling, fasal-fasal yang diajukan adalah fasal-fasal yang seharusnya dari sejak dulu diekenakan kepada FPI, banyak kasus-kasus yang dilakukan tetapi seolah-olah ada pembiaran oleh negara. FPI mengenakan standard ganda, ketika aksi anarkis-anarkis yang dilakukan mereka, peduli setan dengan namanya HAM, dengan namanya fasal-fasal  UU, tetapi giliran mereka ditolak baru mencari-cari fasal untuk membela mereka, Sungguh memalukan.

KESIMPULAN

1. Saya sangat menagpresiasi keberanian oleh itah yang memiliki falsafah isen mulang namun juga "mamut menteng" yaitu berani, kita berani untuk menolak sesuatu yang akan menjadi laten dalam kehidupan berbangsa dan bernegara.
2. Dayak tidaklah menolak dakwah, orang dayak kalteng menolak kehadiran FPI atau ormas sejenis yang membawa faham fasis agama.
3. Aksi penolakan warga dayak bukan aksi preman, atau pula karena ada unsur muatan politik. memang mungkin akan ada opportunis elit politik yang ingin mencoba memancing di air keruh, tetapi roh/spiritnya merupakan spontanitas warga adat dayak.
4. Faham FPI tidaklah sesuai dengan kehidupan dan adat masyarakat dayak yang mengedepankan toleransi, persamaan hak, dan tenggang rasa.

Bangga menjadi orang dayak.. maju terus uluh itah... Semangat Isen Mulang.. Adil Ka' Talino, Bacuramin Ka' Saruga, Basengat Ka' Jubata

by Cakra Wirawan Emil Bangkan on Thursday, February 16, 2012 at 2:08am ·