Bhinneka Tunggal Ika

(The Experience of Moderation in

Indonesia)

By: Prof. Dr. Hamka Haq, MA

I. Introduction

It is an honor to me to have the chance to share my knowledge and

experience with you in this prestigious forum. This round table Forum is
even more important for us (Indonesia) since it is held discussing Indonesian
state ideology, Pancasila, that also symbolized by a term Bhinneka Tunggal
Ika. I am very confidence that with the strategic position, this forum can be
an affective force to achieve a new peaceful and harmonious world.

Talking about diversity in Indonesia, could not be separated from the

role of Muslims. The religious life in Indonesia was found so very conducive
and tolerant, in line with the universality of Islamic teachings itself that
requires peace and harmony. By universal teaching, Islam could integrate
with the local conditions in each nation and country, especially Indonesia. In
the meantime, Islam can also openly accept the ideas of humanity as the
philosophy of modern civilization and culture of mankind.

II. The Identity of Indonesia

Indonesia is a country with multi-ethnic, culture, language and
religion, in which the social life is very communal, paternalistic, with high
solidarity. Thus, the identity of Indonesia can be summed up into two
characteristics, namely plurality and nationality.

Plurality in Indonesia

The Indonesian ancestors initially embraced a variety of polytheism

and animism before monotheistic religions came to this country. At first,
missionaries of Hinduism and Buddhism came to the archipelago and

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managed to build the Srivijaya and Majapahit kingdom. Then the preacher of
Islam comes, by way of peaceful trade and preaching, and most of the
generation of this nation was embracing Islam. Some later embraced
Christianity after Christian missionaries come to gether with the trade
mission of Portuguese and Dutch (VOC); while others still adhere to the old
polytheistic beliefs. All religions and beliefs can live together, in harmony and
peace in the country that named Indonesia Raya.

Islam then became acquainted with the Indonesia native culture. Arab
traders who came to the northern part of Sumatra, Java and then spread to
other islands, found a local tradition different with Arab tradition. Arab
merchants and Islamic preachers eventually assimilated into the society
through the institution of marriage. Their assimilation strengthens the
relationship of Islam with local traditions, including clothing and equipment
of worship, mosque (mushalla), how to mark the five time of worship
(prayer) and so on. Traditional dress in the form of sarung and peci (caps),
remain maintained without having to be replaced with Arab robes and
turban. Robe at first was seemly as a ceremonial garments in the palace
especially for the princes, who pursue the study of Islam

The model of mosques and mushalla buildings were not like in the
Middle East with generally a large domed. Indonesian typical of mosque was
imitation model of the pendopo (pavilion) in Java. In fact, sometimes the
remnants of Hindu and Buddhist buildings still preserved as a part of
mosque. Because of condition of separate settlements, bordered by
mountains, also river branches, then the azan is not effective enough calling
the people to come to worship. The local culture of kentongan (made of
bamboo) inspired the creation of bedug (any drum), beaten to mark the
coming of congregational prayer times.

Various forms of traditional ceremony are converted to the Islamic

tradition in Indonesia. Previous harvest feast which is a form of gratitude to
the god of water authorities, soil and wind, not eliminated, but converted to
be Islamic ceremony of thanksgiving (syukuran) to God Almighty and praying
to Allah SWT. This is the beginning of the tradition of salvation (selamatan)
that is found almost in all the Muslim communities in the archipelago. Other
traditions, concerning births, marriages and deaths also had been Islamized,
without discarding the old tradition forms. All the examples mentioned
above explain that Islam came to Indonesia with a very moderate and
friendly behavior, absorb the local culture, then given Islamic values.

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 In Java, the local tradition of puppet (wayang) be the most effective
media in the process of Islamization of no less than 90% of Java people. And
as a symbol of the Islamization, the celebrations "syahadatain" was held,
which until now has always been organized around the palace of Yogyakarta
Sultanate, usually called the Sekaten event (from the syahadatain). Sekaten later
became the unique event of Prophet Muhammad's birthday celebration in
Indonesia.

In a more modern form, Eid Fithr celebrations, after finishing

Ramadhan fasting, marked by mutual visit to the neighbor and friend,
eventually emerged a new tradition called Halal Bi Halal. The tradition of
mass forgiveness is held in mosques or other places, which means as a
solidarity and mutual cooperation among Muslim.

Islamic tolerance towards local culture mentioned above, is in line with

the interethnic assimilation process. For example in Moluccas, known as Pela
Gandong tradition, that means a sense of brotherly kinship, although they are
multi-religious society. Pela means finished (the final, ultimately) while
gandong means Brotherhood; then Pela Gandong means the final form of
brotherhood and fraternity, there will be no a higher and more noble
brotherhood than Pela Gandong. So, by Pela gandong, family members of
different religions can live in peace and harmony. Similarly in Toraja South
Sulawesi, in one family can be found adherents of different religions life
peaceful and harmonious thanks to the Tongkonan tradition. The tradition of
Tongkonan (joint consultation and deliberation) means a full sense of
brotherhood, regardless of the different of their religions. Tongkonan
tradition is always maintained as a noble culture in Toraja until nowadays.

Meanwhile, among Java community, we find a culture Gotong Royong,

which means helping each other. This term has become Indonesian, has been
used as an everyday language by the entire people of Indonesia. But in
Javanese tradition, more specifically is mangan ora mangan asal ngumpul (meal
or without meal is not problem, because the important thing is togetherness
in their live). Philosophy of "ngumpul" makes "eating" or meal as
brotherhood adhesive; because religion, the mind and heart can be different,
but everyone can come together for a meal in party or wedding. By tradition
ngumpul, a Javanese family and their relatives during Eid or Christmas
gather harmoniously at the residence of parents, grandparents or the elders
among them.

In the meantime, in Batak of North Sumatra, the family harmony is

reinforced with a system of kinship clans. The clans relationship for them are

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also using philosophy of kitchen (eating or meal) namely Dalihan Natolu
(three-stone stove). This philosophy is taken from the tradition of cooking on
the stove of three-stones called dalihan, that means life together in harmony.
Tradition of Dalihan Natolu has become a reference for the social system of
Batak society, so that kinship should not be interrupted due to religious
differences that came later. When they embrace Islam or Christianity,
interfaith relations among them must be adapted to Dalihan Natolu. So as
usually, a Muslim might be very familiar with the Christian in one clan, as
adherence to Dalihan Natolu tradition,. This form of interaction is typical of
the relationship between Islam and other religions in Indonesia, which may
be not found in the other country or society.

Indonesian Nationalism

The truly understanding of Indonesian Nationalism is the unity of

Indonesia as a nation consists of diverse religions, ethnicities and cultures.
This definition has become the basic principal for formation of nation-state of
the Republic of Indonesia based on Pancasila ideology. Pancasila ideology
emphazises some similarities of values and social practices that existed in our
social culture since unknown years. Throughout historical development,
these common social values and practices have evolved and been
institutionalized as daily life of most part of ancient lndonesian society.

Social values and practices in religious life are formulated to be the

first principle of Pancasila, namely "Belief in God Almighty". The second
principle is humanism that formally referred to as 'a just and civilized
humanity, "a central theme in every religion and culture of the people of
Indonesia. The third principle related to "the unity of Indonesia", a fusion of
modern idea of nationalism and nation-state, and the old idea of "unity in
diversity" (Bhineka Tunggal Ika). The fourth principle is a combination of
modern idea of representative democracy and the old ways of making
decision and conducting work in most of Indonesian society --"musyawarah"
(deliberative) and "gotong royong" (work together). And the fifth principle of
Pancasila is the "social justice for all Indonesian people". The fifth principle on
the one hand emphasizes the right of the people of Indonesia without
distinction of religion, ethnicity and culture, to be able to meet the minimum
standard of living, on the other hand, provide an obligation to the state to
play an active role in producing and distributing social services for all.
(quoted from a speech former President Megawati, during her visit to China
in 2010).

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 Acceptance of Pancasila as the state ideology, without imposing Islam,
is a manifestation of the attitude of moderate Muslim together all elements of
the nation being part of the Unitary Republic of Indonesia. And the presence
of Islam in Indonesia has played an important role in accelerating the sense of
national unity, for Islam tolerates the existence of religious and cultural
diversity. Then the important side of nationalism of Indonesia is plurality,
as in the well known phrase: Bhinneka Tunggal Ika (Unity in Diversity).

In terms of ethnic and faith plurality, not less important to note that
the largest Islamic organization, Nahdhatul Ulama (NU) always provide
advocacy for minorities, under the prominent leader KH Abdurrahman
Wahid, well known as Gus Dur, the former President of RI. When he was the
President, Gus Dur has made a policy of restoring the rights of Kong Huchu
peoples to perform freely their cultural beliefs and rituals. Since then, the
followers of Kong Huchu could freely celebrate such Chinese tradition, with a
lion dance (barongsai) as a cultural entertainment for the community.

Base on humanitarian principles as above, some of Islamic school in

Indonesia established by Muhammdiyah, for example in West Timor, Maluku
and Papua, have many students most of them are non-Muslim. They are
welcomed without having to convert their religion to be Muslim. In the book
"Christian-Muhammadiyah', written by Abdul Mu'ti and Riza Ul Haq are
explained the positive development of Muhammadiyah schools were
managed in non-Muslim majority areas, namely Ende, Flores (NTT), Serui
(Papua), and Putussibau (West Kalimantan). SMA (The high school) of
Muhammadiyah, as the first Islamic school in the area, received a positive
response from Archbishop (emeritus) Ende, Bishop Donatus Djagom, even
got strong support for its development from the Bishops

Acceptance of non-Muslim students at an Islamic school is certainly an

amazing form of moderate and tolerance among the people of Indonesia.
Currently the number of non-Muslim students in each class reaches 70 %, and
the most imprtant to note that the Muhammadiyah schools provides
Christian education (PAK) by a Christian teacher himself. For Christian
students, by learning at that school, their knowledge about Islam became
enriched and it is important thing to be a moderate and tolerant priest or as
well as pastor. It's amazing, an Islamic school in Indonesia to educate future
leaders of the Christian (Catholic). In fact, according to the recognition of
Theophilus Bela, Secretary General of the Committee of Religion for Peace
and Chairman of the Jakarta Christian Communication Forum, there are some
of Muhammadiyah high school graduates who later continued his education
at the Seminary and became a Catholic priest, and the other became a nun

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 Moreover, a number of Islamic universities in Indonesia have made a
cooperation with some non-Muslims university in Europe and America,
especially in science and technology courses. Even just to know, when the
authors of this paper served as the Dean of Faculty of Ushuluddin (Theology)
of IAIN (now UIN) Alauddin Makassar, 1999-2001, had received non-Muslim
students, in a cooperation with the College of Theology Makassar. Some of
them are managed to become priest or pastor of a Church. Now, some of
IAIN changed status to be University that also received non-Muslim students
especially to study science and technology.

III. The Role of Religious Communities and Government

It has been well known that in 1999 there a religious conflicts in

Ambon Maluku. In principle, the conflict was not because of hostility
between religious communities, but due to political rivalry and jealousy
between the natives and the newcomers in Maluku. It was also endorsed by a
certain groups in Jakarta to deflect the goals of reform, for its own goals, with
a claim for the sake of Islam. As a result, minorities in these areas perform
acts of resistance, leading to ethnic and religious riots in Ambon Maluku and
in Poso Central Sulawesi

To prevent the spread of violence, the author together with Jusuf

Kalla, former Vice President of Indonesia, have established the Interfaith
Forum (FAUB - Forum Antar Umat Beragama) based in Makassar, which was
declared in March 1999 at the office of Indonesian Council of Churches (PGI -
Persekutuan Gereja se Indonesia) South and Southeast Sulawesi) . This Forum
serves to stem the violence in Maluku and Central Sulawesi, in order not to
spread to other regions. The forum also raised funds to help restore the
religious life in Maluku and Poso.

For long-term program, the Forum is to guide inter-faith harmony,

from the scope of Sulawesi and strive for the national level. One interesting
activity is to visit houses of worship and center of activities each other, and
more importantly, is the holding of a joint celebration of religious holidays.
For example, a ceremonial celebration of Christmas combined with halal bi
halal after Eid al-Fitr, with the aim to strengthen inter-faith brotherhood.

The peak activity of this Forum was in 2003, when the forum
performed a meeting of religious leaders at the national level in Makassar,
which attended by the religious representative leaders from all provinces in
Indonesia. Recognizing how much benefit of the Forum, then Jusuf Kalla,

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formerly Vice President of RI, recommended the establishment of national
level forum, which was named Interfaith Cooperation Forum (FKUB - Forum
Kerjasama Umat Beragama). This new forum was established and funded by
the government, and continued the mission of harmony initiated by the
FAUB forum that existed before.

More recently, a number of activists FKUB conducted a study tour, to

gain a convergent understanding of religious life in foreign countries,
especially in Europe. I was with them had attended the open house held by
Pope Benedict in the holy city, Vatican, on June 20, 2012, and attend a
dialogue with Mr. Khaled, the assistant of Pope who served the Muslim
countries. The dialogue discussing about the assessment of international
institutions, that the religious life in Indonesia is not tolerant and not
moderate. Assistant of Pope concluded that the important thing is what really
we are, not the others say about us.

IV. Summary

It is clear that religious life in Indonesia in general have reflected a life

of moderation and tolerance among the plural society. That's the meaning of
unity in diversity (Bhinneka Tunggal Ika), which is the hallmark of the
Indonesian nation. All religions and cultures are grown in Indonesia
encourages everyone to greet each other in a diversity of ethnic, religious and
cultural. So, if recently we heard something relating to anarchy or terrorist
attacks against minorities, then it is a deviation from the principle of unity in
diversity, which is usually done by a small group who claims to carry out the
orders of Islam. Yet their behavior clearly against Islamic teachings and
violate the meaning of unity in diversity.

I do hope this simple paper will be useful as a contribution in our

journey to find the society of moderation and harmony that has been a dream
for our civilized world. Finally, let me express my warm greeting and the
greeting of people of Indonesia for all of you. May God bless you and bless us
all over the world. Thank you.

Walahu A`lam bi l-Shawab

Kuala Lumpur, 2 July, 2012

H.H.