Refleksi : Dari tahun ke tahun terus menerus tidak toleransi, jadi apakah 
mungkin ada hari depan yang tentram dan sejahtera?  Anda setuju dengan 
masyarakat tidak bersuasana toleransi?  Bila sulit halnya, maka alternatif apa 
yang masih  tersedia bagi Anda?

http://www.asiasentinel.com/index.php?option=com_content&task=view&id=2945&Itemid=202

Religious Intolerance in Indonesia 

Written by Testriono    
Wednesday, 26 January 2011 
But more to it than meets the eye 


At the end of 2010, two Indonesian civil society organisations that work to 
promote tolerance and understanding in Indonesia, the Moderate Muslim Society 
(MMS) and the Wahid Institute (WI), separately released the results of research 
they had conducted on religious life. Both showed significant increases in the 
number of religiously motivated attacks and discrimination against minority 
religious groups.

Over the last year, MMS recorded 81 cases of religious intolerance, up 30 per 
cent from 2009, while WI recorded 193 instances of religious discrimination and 
133 cases of non-violent religious intolerance, up approximately 50 per cent 
from the previous year. Among these instances, forced church closures and 
disruptions of worship services were the most commonly reported complaints, 
which also included the firebombing of an Ahmadi mosque and violent attacks on 
congregants.

At first glance, this paints a frightening portrait of religious life in 
Indonesia, especially as these are the most common stories to be reported in 
Western media. Articles that focus solely on violence against religious 
minorities depict Indonesian Muslims as angry and destructive individuals who 
restrict the religious freedom of others, even though the Indonesian 
Constitution formally guarantees the right to believe and practice one's 
religion. 

While highlighting real problems in Indonesia, the picture painted of 
Indonesians is misleading: most Indonesians are accepting of other faiths, and 
most parts of Indonesia are currently experiencing peace. 

For example, in Jakarta, the Istiqlal Mosque and Cathedral Church stand across 
from one another, facing each other in harmony. In Yogyakarta, Muslims and 
Christians worked together to help the victims of the recent Merapi volcano 
eruption which forced many Indonesians to flee their homes. And in many parts 
of Indonesia with large minority religious groups, such as North Sumatra, North 
Sulawesi and Bali, inter-religious harmony is the norm. 

We cannot close our eyes to acts of religious intolerance. Instead, with the 
vast majority of Indonesians supporting peaceful coexistence, these acts have 
provided impetus for Indonesians working in this space to continue to develop 
programmes and initiatives for peace-building. 

For example, the Paramadina Foundation - founded by a Muslim reformer, the late 
Nurcholish Madjid - recently published an Indonesian translation of Mohammad 
Abu Nimer's 2003 book, Non-violence and Peace Building in Islam: Theory and 
Practice. The author is a professor-cum-peacebuilding activist at American 
University in Washington, DC. 

Abu Nimer counters the stereotype in Western media that the Muslim world is 
intolerant and warlike, and that Islam as a religion and culture is contrary to 
the principles of peace. According to him, the main problem is that many 
analysts are obsessed with acts of violence and terrorism committed in the name 
of Islam, and thus Islamic values and practices of peacebuilding go unnoticed. 

By translating this book into Indonesian, Paramadina aims to promote Islamic 
perspectives and principles of peacebuilding for Indonesian readers, sharing a 
model of non-violence, like the ones successfully employed in Poso, Aceh and 
other places in Indonesia, to resolve the violence that had been occurring 
along religious lines. 

True, Indonesia today is in a state of democratic transition. Nevertheless, it 
is recognised as the third-largest democratic country in the world, after the 
United States and India, and the most democratic Muslim-majority country. 

In the authoritarian New Order period (1966-1998), Indonesia was rated by 
Freedom House as a "half-free" state, free from violence only because people 
were afraid to voice their opinions. But since 2005 Indonesia has entered the 
ranks of "fully free" states in which people feel free to express their 
opinions. Unfortunately, this sometimes means that individuals violate others' 
freedoms - for example, by expressing an opinion that goes against the right of 
others to build a house of worship. 

The critical issue now is to help foster a healthy debate on religion and how 
Indonesians can best promote pluralism and respect for others' beliefs, without 
infringing on others' freedoms. 

The democratic transition that has been taking place since 1998 still leaves a 
large amount of work to be done yet in law enforcement, including protecting 
the right to freely practice one's religion. This is a responsibility that must 
be tackled by government, religious leaders, civil society activists, as well 
as all lovers of peace and freedom. 

History shows that Indonesians are up for the challenge. Hopefully, as greater 
numbers of individuals and groups join the ranks of those already working to 
promote pluralism and religious tolerance, we will see a marked improvement in 
religious tolerance reports in 2011.

Testriono is a researcher at the Center for the Study of Islam and Society 
(PPIM) at the State Islamic University (UIN) Syarif Hidayatullah Jakarta. This 
article was written for the Common Ground News Service (CGNews). 
www.commongroundnews.org




[Non-text portions of this message have been removed]



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