13 Maret 2009

ISLAM AND CHRISTIANITY IN INDONESIA

ISLAM AND CHRISTIANITY IN INDONESIA: OVERCOMING PREJUDICES FOR AND THROUGH LIVING TOGETHER[1]

Siti Musdah Mulia[2]

Religious commitment of the founding fathers

Indonesia epitomizes a case of exceptional uniqueness. In spite of being designated as the largest Muslim country in the world, Indonesia is not an Islamic State. Such condition came up because the founding fathers of this republic –they were prominent Muslims and Christians- did not choose religion as the foundation of the state. Rather, they chose Pancasila as state philosophical foundation and at the same time as the guideline in establishing the state’s political power. Certainly, such a choice was not made without reason nor was an easy thing to do.

Historical record has expressly displayed and born clear witness to the fact that the debate of our founding fathers had torn the group into two severely opposing poles: the nationalists and the Islamists was aggravatingly bitter and tough. The former advocated Pancasila, and the latter wanted Indonesia to be based on the Islamic Ideology. Such heated debate occurred in meetings prior to or in the wake of the Independence Proclamation, especially in the sessions held in the Parliament in the year of 1945.

The choice of Pancasila as the foundation on which the state and nation life is based, witnesses the victory of nationalistic Muslims and Christians, the victory of moderate Muslims and Christians in Indonesia. This fact also proves that since the onset Muslims and Christians key figures have put into account the importance of maintaining pluralistic and democratic value in shared life as nation in Indonesia. The choice made is very realistic.

There are at least two reasons. First, Indonesia is the home to people of great ethnic diversity, with their respective distinct culture and language, inhabiting thousands of islands in the Nusantara Archipelago, spreading from Sumatera in the western to Papua in the most eastern part.

Second, since long time ago communities inhabiting the Nusantara Archipelago have been known as religious communities who are willing to accept the arrival of religions originating from outside Nusantara, such as Christian, Islam, Buddhism, and Hinduism. The logical consequence of this inclusiveness and of great tolerance, Indonesian society is highly diversified, adhering to different religions, not only to those aforementioned big religions but also to the hundreds of local religions which are generally beyond public cognizance.

This fact of pluralism shall always be manifested and may not be negated in the life of the state and nation. Also, the active roles played by both Christian and Muslim leading figures, especially those of the founding fathers in embodying peaceful, tranquil, inclusive and pluralism-respecting Indonesia shall always be born in mind and disseminated. These two ideas are of considerable usefulness and can serve as the inspiration-generator for the efforts to foster peace, justice, and humanity in Indonesia.

Pancasila as the common ground to overcoming prejudice

Pancasila is the formulation of cultural values and widely practiced in different races and various religious communities in Indonesia. Those values also reflect the universal teachings of various religions adopted by Indonesian people. Pancasila consists of five principles, namely Belief in One Supreme God, Just and civilized Humanitarianisms, Nationalism (unity of Indonesia), People sovereignty, and Social justice for all Indonesian people.

This signifies that although the designation of Pancasila was not popular until the days prior to the Indonesian Independence, the cultural values engraved in those five principles have long been recognized, such as theological divine value, humanitarianism, unity, democracy, wisdom, togetherness, and justice, Those are universal cultural values taught by all religions, not to the exception, by the local religions prevailing in Nusantara since the time of the past. Therefore, it can be said that Pancasila is the common ground for different religious community to cooperate and promote justice and human dignity in the Indonesian society.

Thereafter, based on Pancasila, the founding fathers prepared the Indonesian constitution. This constitution has been amended four times, yet the regulation concerning religion as stipulated in Article 29 of the 1945 Constitution has remained the same. The articles reads : The state is based on the Belief in One Supreme God (2) The State guarantees the freedom of each of its citizen to embrace their respective religion and to perform religious duties in accordance with their respective religion and belief. The provision of the article expressly indicates that Indonesia state comprehensively guarantees the religious freedom to its citizens.

The thing worth underlining here is that Indonesian Christian and Muslim eminent leaders hold inclusive, moderate and tolerant disposition. They are of the belief that the importance of maintaining harmonious togetherness as a nation, as well as the significance of upholding human dignity and esteem regardless differences of religion; and the importance of enforcing human basic rights, especially the rights of religious freedom for all civilian including the minority and vulnerable groups.

The endeavors made by both the Christian and Muslim community to establish strong and solid civil society by upholding democracy, reinforcing human rights and promoting justice, including in it the gender justice, have become more apparent. The strong indication towards this tendency was made clear by the advent of a number of legislations and public policies, such as Act Number 39 of 1999 on Human Rights. As far as religious life is concerned, this Act lays down (in Article 22) : (1) Every individual is given a free choice for embracing his or her own religion and belief and for performing his or her duties in compliance with the religion or belief adhered to. (2) The state guarantees followers of any religion or belief with freedom to observe and perform religious duties in accordance with his or her religion or belief.

In addition, the commitment upheld by Indonesia has become stronger by the birth of Act Number 12 of 2005 on the Ratification of International Covenants concerning civil-political rights stipulated therein the assertion of freedom of advocating any belief.

At the level of policy and legislation, the guarantee granted by the state for the freedom of advocating any belief in Indonesia is sufficiently adequate. The problem lies in the practical level or law enforcement. Law enforcement on all policies is to very considerable extent influenced by the socio-political situation and condition of the government within a certain period of time. Should the central government adopt strong and firm measure in the application of the laws, then the implementation on all public policies will go as desired. On the other hand, if the central government adopts weak and infirm disposition, the implementation of various laws will meet with barrier and handicap.

In addition, other matters which have often hampered the enforcement of democracy, fulfillment of human rights, and promotion of justice in Indonesia, have been currently related to the economic and political gaps. The failure of the government in realizing the social welfare and in improving the intellectual life of the nation are the strong reason for certain Islamist groups to resort to committing destructive, vandalistic acts. The Community’s desperate poverty and ignorance have often been exploited in such a way by certain groups for the pursuit of their own interest and that of their group.

It is this very unfortunate condition which is alleged to have given birth to radical Muslim groups. The advent of radical Muslim is much influenced by a wide variety of factors, among others, by the failure of the government to embody the welfare of the society, especially in the fulfillment of public facility services, such as education and health. In the mind of this radical group the best and most appropriate solution to step away from the prevailing problem is to bring Islamic state into reality. Establishing Islamic State is considered is the only most appropriate solution which can bring the nation towards betterment.

A number of religions-related conflicts and acts of violence prevailing in Indonesia are in essence not theological in nature rather they are economic- political in characteristics. To put firmly, those conflicts are the reflections of widespread discontent and negative reaction demonstrated by the members of lower bracket of society towards the social gap and economic-political marginalization looming large ahead of them. From religious perspective, this condition is right. Why?? Aren’t the biggest enemies of religion is injustice that was implemented in the form of poverty, backwardness, ignorance, and narrow mindedness?

Therefore, all religions are descended to the earth with the primary aim of providing solution to those varied humanitarian problems. Those religious foes and enemies shall be terminated so as not to bring about the disaster of greater magnitude and multitude to the life of the society. Poverty and ignorance have made it easier to bring the member of less fortunate and underprivileged society to keep away from religion. Community’s poverty and ignorance will fall the easiest prey of certain groups from which they will take great advantage. Religious communities are always exploited in such a way that they may fight with one another and inter-religious conflicts will arise accordingly. Due to the fact that it is religion that proves to be the most effective conflict-triggering feed.

To prevent conflict and prejudice among people from different religions, tolerant, inclusive attitude must be always enhanced and disseminated. This is what has been carried out by both Christian and Muslims community in Indonesia, especially those who are grouped in the four biggest Islamic and Christian organization in Indonesia; Nahdlatul Ulama, Muhammadiyah, PGI, and KWI. The main missions of those organizations are promoting religious teachings which compatible with the principles of democracy, human rights, and also disseminating tolerance, inclusiveness and harmony.

The role of Islamic and Christian organizations in overcoming prejudice

Every religion, no matter which it is, has four dimensions. The first is the spiritual dimension. The second is the ritual dimension. The third is the social dimension. The fourth is the humanistic dimension. Concerning the first dimension, spirituality is the relationship between an individual with their God. Spirituality is also very private, and can not be interfered with by others, except with a sense of awareness. It can not be forced on someone or be brought about through deception. Spirituality represents everyone’s right to bond with the Almighty.

Meanwhile, the ritual dimension usually has two aspects. First, the relationship between the individual and the Almighty, and at the same time, secondly, is to develop a best personality through noble acts. So there are worldly and spiritual elements. Regarding the social dimension, every religion consists of the same subject matter, but differs in the strategy and form used in supporting said subject matter. All religions desire a peaceful, safe, prosperous, and equitable society. It is only the strategy to achieve this prosperity which is different. So, between spirituality and rituals, a healthy and synergetic social element must be forged. This is like a pyramid structure. If healthy and synergetic social relations are not established, what we have is a pyramid turned on its head. All religions are almost the same with regards to human issues such as justice, honesty, compassion, commendation etc.

Regarding religion perspective, Indonesia has a long history, because before Islam and Christian came to Indonesia, there were Hindus and Buddhists in this country. The process of moving from Hinduism and Buddhism to Islam did not take place through war, but through acculturation. Due to this process of acculturation 90% of Indonesians came to be Muslims, without any wars taking place. This is proof that the process of acculturation is a healthy one. For example, there was a kingdom in Demak. At that time, this kingdom was led by Raden Patah and the legislative head was Sunan Kudus. As there were many Hindus in that area, the Islamic government prohibited Muslims from slaughtering cows during Idul Adha, and ordered buffalos to be used instead. This was based on the fact that Imam Syafi’I allowed cows to be replaced with buffalos in the slaughter. This was done to avoid offending Hindus since cows are sacred for them.

This acculturation process worked so well that Indonesia has become the largest Muslim nation in the world in a cultural sense, and also the majority of Muslims in Indonesia do not desire the formalization of religion at the nation state level, but rather the implementation of religion at the civil society level. As a result of this, 87% of Indonesian Muslims do not wish to formalize Islam, and instead consider it sufficient to accept Pancasila state based on the 1945 constitution.

An interesting phenomenon from both Christian and Muslim religious community in Indonesia is the presence of progressive or reformist groups. The groups came from the Islamic and Christian organizations, such as PGI, KWI, NU and Muhammadiyah. From NU they are Lakspesdam NU, Fatayat NU, Jaringan Islam Liberal (JIL). Meanwhile from Muhammadiyah, they are known as Jaringan Intelektual Muda Muhammadiyah (JIMM). Besides that, there are many religious NGOs which voice the importance of peace, democracy, and Human Right on behalf of religion such as ICRP, ICIP, Wahid Institute, LSIK, LSAF, LKIS, LP3S, Paramadina, Fahmina, LKAJ, and last but not least Communita di Sant’ Egidio.

The most prestigious thing that Progressive Islamic and Christian Group have done are the effort of reinterpreting religious teachings, despite the fact that the attempt of this group have often got many oppositions and resistances from traditional groups or the groups who maintain the conservative religious values that are very often not accommodative to the reality of pluralism and modernity in Indonesia.

In many cases, ICRP -an Interfaith NGO actively promoting religion for peace- demands the government to eliminate all regulations and public policies which are discriminative, causing the ignorance of civil rights of people as a citizen, and causing the snatching of human rights of the people. Christian and Muslim prominent figures grouping in ICRP always promote obedience with civil rights of all citizens and obedience of human rights without taking account of religion, ethnic, nationality, gender differences. Therefore religion indeed becomes source of peace.

Besides, the endeavors to establish democracy in the perspective of gender equality are put as priority to carry out by Indonesian Muslim and Christian women. They are among others, associated in and Islamic Women organizations and NGO’s, such as Fatayat NU, Muslimat NU, Mitra Perempuan, Perempuan PGI, Rahima, Puan Amal Hayati and Nasyiatul Aisyiyah. These organizations are actively carried out training and advocacy for people, especially women. These institutes also train their cadres to born women activist and thinkers who are progressive, inclusive and highlighted. There are also numbers of Christian and Muslim women activists and intellectuals who are actively voicing democracy and gender equality in bureaucratic state institution and parliaments.

At the same time, there are also Christian and Muslim Women lawyers who are active in foundations providing legal aid such as LBH APIK, KPI etc. They are actively carrying out advocacy and flanking to women and various religion subjected to discriminations, exploitations and harassments, including harassment on behalf of religion.

Among the important contribution of the Indonesian progressive Muslim women have got in line with their efforts of establishing peace and gender equality in the Indonesian society is a proposal of an amendment of marriage law. In 2004, the women’s group had proposed a bill of amendment to the Compilation of Islamic Law well known as the Counter Legal Draft (CLD) of the Compilation. The important stipulation proposed in the CLD is that regarding the allowance of inter-religious marriage. In the current Compilation, inter-religious marriage is prohibited, so the couple who performed inter-religious marriage can not registered their marriage in the office of Civil Registration. That is very terrible.

What is then the role of Muslim and Christian women in peace building? In order to make peace in the midst of pluralism challenges and potentials for conflicts among religious believers, there is no other option for religious women both Muslim and Christian rather than to play a role as mediators for dialog in society and dialog in life. Such dialogs will at least be very useful in overcoming prejudice, settling practical and actual problems that become a common issue.

For example, a more appropriate relationship between religion and the State, the rights of religious minorities, poverty, problems arising from inter-religion marriages, a more appropriate approach to the spreading of religion, and actualization of religious values in education. It is the responsibility of religious leaders, including women religious leaders, to formulate a theology that is able to create a life of faith within the context of religious pluralism.

Recommendation and solution

It can be concluded that Indonesia is very unique. Indonesian as it is Christian and Muslim community is intensely influenced by local culture which is very tolerant, open, inclusive as well as respectful to the humanity. Indonesian Muslim community is very different from those of other areas, especially Middle East. Indonesian Muslim community has long experience of living together – side by side – with people with different religions, different faith. The founding fathers of this country are very respectful for humanity and actively in efforts to overcoming prejudice and campaigning justice and peace.

Finally, as recommendation, the writer herewith request all religion followers, particularly Muslims and Christians to build synergy, hand in hand, work together to straighten democracy, strengthen civil society by promoting universal values of religion which teaches peace, justice, humanity and encourage human dignity.

Now, what should be done by all Muslims and Christians as the important contribution for the civilization of peace can be patterned in three concrete actions:

Firstly, there must be implementation of cultural reconstruction through education in its wide sense, particularly education in family life. These efforts are needed to be implemented because culture of love, peace, respect, tolerant and inclusive cannot emerge naturally and spontaneously in society, instead it must be arranged in such way through education system. To reduce prejudice behavior in society, children must be taught to embrace multiculturalism. A few researches stated that prejudice and bias are very often learned in childhood. Education is a means to a harmonious intercultural society. Multicultural education can shield people from the negative effects of globalization. I believe that the implementation of multicultural education will be very useful for a diverse country like Indonesia.

Secondly, there must be revision of some laws and public policies which are not conducive to the establishment of peace and justice as well as the upholding of Human Rights. Thirdly, we have to propose a new religious interpretation which is more conducive for promoting peace, justice, and upholding human rights. Those are the real religious teachings which are free human being from prejudice, hatred and narrow-minded. That is the teaching which in Islamic terminology, is called rahmatan lil ‘alamin, which is fill of love to all creatures.

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[1] Paper submitted for The International Meeting of Prayer for Peace organized by the Community of Sant” Egidio on 16-18 November 2008, in Cyprus.

[2] Research professor on religious literature and Chairperson of ICRP (Indonesian Conference on Religion and Peace).

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