Indonesia is predicted to have population up to 305 million in 2035, after being predicted that in 2015 Indonesia’s population is around 255 million, and currently Indonesia is the 4thlargest population in the world. With such population prediction, of course, the Indonesian people have many cultures, languages and even religions.
There are at least 6 religions in Indonesia that are recognized by the government, namely, Islam, Protestantism, Catholicism, Hinduism, Buddhism, and Confucianism. With the many religions and beliefs that exist in this archipelago, we automatically maintain a sense of tolerance that we must maintain well from the community itself to the government.
Tolerance in Indonesia
When talking about tolerance it seems like Gus Dur is number one in the author’s view. One of Abdurrahman’s great attainment was to legalize Confucianism which was very opposed by the New Order era (Suharto Regime). Since legalized by Gus Dur, the Confucians more respected in Indonesia.
In addition, Gus Dur is also often called the Father of Pluralism who upholds the spirit of religious tolerance. One of the most interesting statements ever made by GusDur is “No matter what your religion or your tribe is, if you do something good, people will not ask what your religion is”. This can be interpreted as long as we are doing good and tolerant of differences, people will not ask what your beliefs and even religion is, but they prefer to see your goodness as humans.
What was initiated by Abdurrahman as the response to the rise of cases that contradicted with the ideology of Pancasila at that time, ranging from the exclusion of minority to the seizedof religious right among Indonesian people.
Intolerance in Indonesia
According to Hunsberger (1995), intolerance is a negative action that is based on a fake simplification or over generalized beliefs. This type of prejudice has three components: (1) the cognitive component includes stereotypes of “denigrated outside groups” (2) affective components that manifest deep disgust or dislike towards external groups, (3) components of negative actions towards outside members, both interpersonal as well as in terms of political-social policy (Hunsbeger’s, 1993 : 113-120).
That the word of intolerance, radicalism which leads to division and disturbing the order of our nation all agree that this is an act that violates the rules. Still fresh in our memories the incident of the stabbing of an ex-minister general who was stabbed by a person who was considered affiliated by radical movements. Then caused a big response in this country, one of which emerged a statement from the Ministry of Religion that prohibits the use of veils and “cingkrang” pants in his under authorized sectors, this statement causes various response, many people who support, even not a few of people who oppose the policy.
Actually the point of the problem relating to sensitive issues of religion according to the author is only lies in the problem of interpretation of what is intolerance and radicalism, especially until now there is no precise measurement, even an appropriate interpretation of how the implementation of religion in public spaces, finally we always trapped in statements of our own interpretation of understanding that people may not necessarily accept.
Split the Difference
As the majority religion, Islam has to show its humanism attitude constantly to maintain diversity and each refrain from being easily provoked if there are repressive actions wrapped in religion. In the case that we are demanded to be statesmen who can maintain diversity, so that our nation remains intact and far from conflicts, such as those that occur abroad, especially in the Arab regions which are conflicted due to religious sentiment. The Middle East for instance, conflicts between tribes, groups and political forces that have devastated their territory. Thus, we need to learn from them that the importance of mutual caring for diversity as an important entity in life together.
It cannot be denied and it has become a necessity for us to be born in a frame of diversity that we must care for and maintain together, so that we are always in harmony in order to avoid conflicts between our fellow nation children which should not have to occur. It is important to know that Indonesia belongs to us together, and to all groups, let’s create a harmonious and religious atmosphere.
Social Justice in Indonesia
The rise of cases of extremism that occurred lately, in the opinion of the author, it occurs not only because of the exclusive attitude of some groups, but there may also be an influence with the problem of social justice that has not been evenly distributed for this country.
After 73 years of the independence, Indonesia is still faced with some homework for this nation, especially in the fifth principle of Pancasila: “Social justice for all Indonesian people”. It is undeniable that the application of the principle often become a dilemma when seeing the reality in this country, especially with the many social inequalities that occurred.
In the fifth principle of Pancasila mandated that all policies and programs implemented must lead to the realization of social justice for all Indonesian people. Physical development such as toll roads, flyovers, reservoirs, airports, high rise skyscrapers and shopping centers such as large malls, there is no benefit if only felt by a few of people. What is clear is that whatever is built, if it is not able to improve the quality of life of the people who are in the lowest layers, it is certain that there is no justice for all the people of Indonesia. Although the government is currently carrying out a very good policy with solutions such as the one-price fuel program and an increase in the amount of village funds since 2015.
Finally, it is undeniable that poverty factors can be connected with the occurrence of radicalism in Indonesia, in addition to carrying out several policies to eradicate poverty, it is good for the extremists, intolerant, and the exclusive to be embraced and given some understanding of Pancasila as the basis of the country with an approach humanists and convince them that we are one body that is the Unitary Republic of Indonesia, we were born here and someday we also die here.
The Author, Wandi, is a founder of Al-Mujaddid Writing Community
Translator, Siti Rahma, is a Student in Master of English Program Jambi University.
