Demokrasi dan Pluralisme Agama di Asia Tenggara:
Perbandingan Antara Indonesia dan Malaysia
By. Kikue Hamayotsu
Konsep "Toleransi Kembar" that is saling menghargai antara negara dan institusi keagamaan.
Making of the United Nation of Indonesia and Nascent Religious Pluralism
Sukarno was also committed to protecting and accommodating non-Muslim minority communities as equal members of the nation he was about to build, which is evident in the following statement:
As I repeatedly said, I am not prohibiting any person from propagating his ideology.
But, remember, absolute unity, absolute unity, absolute unity, put the emphasis on
unity. Do not throw it into jeopardy. I am thinking of the Christians, the Christians
group. Not one, not three, nor a hundred, but thousands of Christians died in the
struggle to defend freedom… Should we not value their sacrifices, too? Their hope
is to be with all of us members of a united and free Indonesian people.
Do not use the term “minorities,” no! The Christians do not want
to be called a minority (Feith and Castles 1970, 169).
Jika sebegitu kuatnya keinginan Sukarno dalam mereduksi perbedaan pada tataran keagamaan, kemudian kapan realitas yang terjadi sekarang benar-benar dimulai dan apa pemicunya, meskipun di awal kemerdekaan, Sukarno juga sudah mendapat tantangan dari beberapa Islamis? dari sejarah yang umum di masyarakat kita bahwa Islam masuk ke Indonesia dengan cara damai, misalnya melalui jalur perdagangan, dan juga kebudayaan seperti yang ditempuh oleh Walisongo. jika demikian damainya Islam saat pertama kali masuk ke Indonesia, kenapa berubah menjadi arrogant saat sudah mayoritas. kalau di India kan memang penaklukan oleh Dinasti Umayyah jadi agak dimaklumi jika konflik horizontal atas nama agama di India berlangsung sampai sekarang.
Tidak bisa dinafikan bahwa beberapa tahun belakang, politik identitas di negeri ini terutama yang mengatasnamakan Islam, sudah mendominasi segala aspek, dan yang lebih parahnya adalah ada beberapa politisi yang akhirnya melihat Identitas Islam sebagai sebuah senjata paling ampuh untuk mengejar kekuasaan. akhirnya konflik horizontal sudah menjadi lazim di tengah Masyarakat kita yang pada akhirnya Masyarakat yang berkonflik meyakini mereka membela agamanya sedangkan pada kenyataannya, mereka sedang dalam pengaruh racun politisi.***
Democratic Consolidation and Declining Religious Freedom and Pluralism
According to the Setara institute, a respected Jakarta-based prodemocracy human rights organization, the incidence of assaults and harassments against minority communities based on religious affiliation, belief, or religious practice has increased dramatically since the mid-2000s and persists today. In other cases, hardline groups employ violence and intimidation to force Christian communities to close their houses of worships or discontinue religious activities. Although those incidents are concentrated in several provinces such as West Java, South Sulawesi and East Java, a national survey
conducted by the Center for Strategic and International Studies (CSIS) confirms that intolerant and discriminatory attitudes among the public, both Muslim majority and non- Muslim minority, in relations to other religious communities have become common across the country (The Center for Strategic and International Studies 2012 ).
Plural Society without Religious Pluralism: Malaysia’s Muslim Dominant Nation- Building
Sukarno was also committed to protecting and accommodating non-Muslim minority communities as equal members of the nation he was about to build, which is evident in the following statement:
As I repeatedly said, I am not prohibiting any person from propagating his ideology.
But, remember, absolute unity, absolute unity, absolute unity, put the emphasis on
unity. Do not throw it into jeopardy. I am thinking of the Christians, the Christians
group. Not one, not three, nor a hundred, but thousands of Christians died in the
struggle to defend freedom… Should we not value their sacrifices, too? Their hope
is to be with all of us members of a united and free Indonesian people.
Do not use the term “minorities,” no! The Christians do not want
to be called a minority (Feith and Castles 1970, 169).
Jika sebegitu kuatnya keinginan Sukarno dalam mereduksi perbedaan pada tataran keagamaan, kemudian kapan realitas yang terjadi sekarang benar-benar dimulai dan apa pemicunya, meskipun di awal kemerdekaan, Sukarno juga sudah mendapat tantangan dari beberapa Islamis? dari sejarah yang umum di masyarakat kita bahwa Islam masuk ke Indonesia dengan cara damai, misalnya melalui jalur perdagangan, dan juga kebudayaan seperti yang ditempuh oleh Walisongo. jika demikian damainya Islam saat pertama kali masuk ke Indonesia, kenapa berubah menjadi arrogant saat sudah mayoritas. kalau di India kan memang penaklukan oleh Dinasti Umayyah jadi agak dimaklumi jika konflik horizontal atas nama agama di India berlangsung sampai sekarang.
Tidak bisa dinafikan bahwa beberapa tahun belakang, politik identitas di negeri ini terutama yang mengatasnamakan Islam, sudah mendominasi segala aspek, dan yang lebih parahnya adalah ada beberapa politisi yang akhirnya melihat Identitas Islam sebagai sebuah senjata paling ampuh untuk mengejar kekuasaan. akhirnya konflik horizontal sudah menjadi lazim di tengah Masyarakat kita yang pada akhirnya Masyarakat yang berkonflik meyakini mereka membela agamanya sedangkan pada kenyataannya, mereka sedang dalam pengaruh racun politisi.***
Democratic Consolidation and Declining Religious Freedom and Pluralism
According to the Setara institute, a respected Jakarta-based prodemocracy human rights organization, the incidence of assaults and harassments against minority communities based on religious affiliation, belief, or religious practice has increased dramatically since the mid-2000s and persists today. In other cases, hardline groups employ violence and intimidation to force Christian communities to close their houses of worships or discontinue religious activities. Although those incidents are concentrated in several provinces such as West Java, South Sulawesi and East Java, a national survey
conducted by the Center for Strategic and International Studies (CSIS) confirms that intolerant and discriminatory attitudes among the public, both Muslim majority and non- Muslim minority, in relations to other religious communities have become common across the country (The Center for Strategic and International Studies 2012 ).
Plural Society without Religious Pluralism: Malaysia’s Muslim Dominant Nation- Building
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