public sphere controlled by scientific rationality. Modern science, physics for example, is also one of the field in the public sphere that
should not be dominated by other fields. Religion should not dominate physics. As affirmed by Amin Abdullah, it is better to establish dialog
among different academic fields, including between religious knowledge and science, rather than one dominating over another. Physics should
not dominate religion as well. Experimentation and logics of physics could not prove that there is no God or that miracles are impossible. The
rules in the sphere of religion are different from the rules of physics experimentation.
The Indonesian public sphere will always be influenced by religion, politics, and economy. These three fields are intensely inseparable.
There will always be a process of mutual influence between one another. However, each field is not allowed to dominate another. In the end of
the New Order period, the family of President Soeharto dominated the field of Indonesian economy massively. As a result, the state became
bankrupt and the government overthrown. If Indonesia intends to overcome the many problems related to the poser of religion, politics,
and economy in the public sphere, then it must respect the values and rules which applies in the respective fields so that one field is not
intervened by other fields.
11
DEVELOPING ETHICS OF INTERACTION AMONG RELIGIOUS COMMUNITIES
IN HIGHER EDUCATION
Fatimah Husein, Ph.D
11.1 Introduction
As a country with the largest Muslim population in the world which has quite a significant amount of non-Muslim population, interreligious
relationship in Indonesia is a topic of many discussions. Various local and foreign media often highlight incidents relating to interreligious
relation in Indonesia, particularly if they were in the form of conflict or involving violence. Many people have attempted to convey ideas on
how interreligious social relations should be developed in Indonesia, this writing will observe ethics in education of religion in higher education
in the context of interreligious relation in Indonesia. Although the discussion in these passages specifically refers to religious education, it
is hoped that it can be considered as an ethics manual of general education in the context of higher education.
Regarding religious education, the Law on the National Education System UUSPN No. 2 year 1989 has given mandate in Chapter IX
section 39: “The curriculum contents on every education types and tiers are obligated to contain religious education”. Moreover, UUSPN No.
21989, verse 39, section 2 affirms that “religious education is the conscious effort to prepare student learner in believing, understanding,
contemplating and practicing the teachings of religion through activities of mentoring, teaching and or training with attention to respect other
religions regarding interreligious harmony in the society in order to realize national unity.” Subsequently, UUSPN No. 202003, Chapter V,
verse 12, section 1a mentions that “Every student learner in an education unit reserve the right to religious education in accordance to
the religion adhered and it is taught by an educator of the same religion”.
Regarding religious education in higher education, it is stated in Chapter III, verse 9 sub b Law No. 221961 on Higher Education as
follows: “In Public Higher Education, Religious Education is given as a subject matter with the understanding that students have the right not to
partake in by stating their reservations”. Consequently, MPRS Decree XXVIIMPRS1966 Chapter I, Verse 1 states: “Establishing religious
education to be a subject matter in public schools from Elementary up to University level.”
The regulations above explain the importance of religious education in elementary, intermediate, and higher education. In this writing, the
theme on ethics of interreligious interaction in higher education is approach from three aspects, namely: 1 philosophical and theoretical
aspects which are the basis of interreligious relations that needs to be introduced to university students, 2 educator lecturer aspect in regards
to university students with various religious backgrounds, and 3 education institution aspect in regards to the execution of multi-religious
education. Several personal experiences as a university lecturer will be given as illustrations.
