Reference SOCIAL ETHICS AND INTER-RELIGIOUS DIALOGUE IN THE CONTESTATION OF PUBLIC SPHERE IN INDONESIA

At the third level, named the transformation approach, basic assumptions from the curriculum is altered so that they enable pupils to observe concepts, issues, themes, and problems from various perspectives and vantage points. Ultimately, the fourth level, named the social action approach, aims to empower pupils and assist them in achieving political awareness. Pupils are enabled to become reflective social critics and skilful participants in executing social change. Although Banks himself states that the fourth level could be fused in learning situations, I think level 3 and 4 are more effective in deepening understanding of multicultural Christian education. Veneration and celebration of diversity does not suffice by holding festivals or carnivals, or liturgies with music and customs from a particular region, it is done through critical attitude and way of thinking, openness to differences and varieties which in the end leads to social change. If Banks concept is applied in religious education, several possibilities are bound to arise in relation to the integration of the understanding of multiculturalism in the curriculum. At level 1, the pupils know other religions plainly: names of places of worship, holy book, prophets, religious holidays, religious leaders etc. At level 2, pupils study other religious more deeply as a knowledge separate of their own religion. Visitations to other religions’ place of worship can be conducted to enhance their knowledge. Consequently, at level 3 a change would take place in the curriculum; that is a dialog of one’s own religion with another. This dialog enables rejuvenation and change of understanding towards other religions and their own. Intertextual explanation is included at this third level. Meanwhile, at level 4, the open understanding achieved earlier leads to social change, namely by taking actions together with followers of other religions. The joint statement of inter religious figures in Indonesia on the nine lies of the government in January 2011 is an example of level 4. Jack Seymour 1197:18 defines Christian education as “a dialog for life, a search to utilize sources of faith and cultural traditions, to move into a future open to justice and hope.” This definition shows a continuous search in order to engage the Christian faith tradition with a broad meaning of culture in dialog which leads to justice and hope. However, Seymour did not specifically mention religious diversity since he was conducting a mapping of Christian education practices in United States which was less aware of the existence of religious diversity. Therefore, if this definition were to be utilized in Indonesia, the emphasis on “culture” must include religion as one of the most important issue. If religion is a part of culture, then there is a great consequence in the church’s view towards other religions. Even though Christians easily mingle with non-Christians, do they really appreciate the companionship equally, or does triumphalist attitude still remain? One of the consequences of multicultural Christian education is the abandonment of exclusivist attitude in theology of religions. Paul Knitter 2008 separates theology of religions into four models, namely the replacement model only one religion is true, the fulfilment model one religion fulfils the many, the mutuality model many religions engage in dialog, and the acceptance model many religions are true: let it be. This division is a development from the classical categorization of exclusivism, inclusivism, and pluralism. The replacement model is in line with exclusivism; the fulfilment model is in line with inclusivism; while the mutuality and acceptance model are a development of pluralism. The mutuality and acceptance model both emphasize dialog, but the acceptance model is more radical since it truly respects and accepts differences radically; this is where true dialog happens. If Paul Knitter’s division of theology of religions is combined with James Banks theory, mutuality and acceptance model are necessary to achieve level 3 and 4 in curriculum integration. Without dialog and true appreciation of diversity, the undertaking of transformation in the Christian education curriculum would be an arduous task.

5.3 Knitter

Banks Replacement Fulfilment Mutuality Acceptance 1. Contributions x 2. Additive x 3. Transformative x x 4. Social Action x x One of the main goals of multicultural Christian education is for pupils to understand and accept differences, capable of respecting others who are culturally and religiously different from themselves, and emphasize adaptive differences as well as help to build a cross cultural affinity. This begs the question, how far should appreciation to those differences go to realize a cross cultural affinity? This last issue brings us to the notion that multicultural Christian education in Indonesia is inseparable from politics. In the Dutch colonial era, diversity in Indonesia was utilized to uphold colonial power through politics of divide and conquer. It seems to have similarly happened during the New Order era when racial and religious groups are opposed against each other under unhealthy competitive conditions local vs non-local and Muslims vs Christians. In order to understand these political dynamics, multicultural Christian education needs to accustom pupils to think critically about the abuse of diversity which could lead to interracial and interreligious conflicts. It is hoped that pupils will bring about social change with this awareness. Furthermore, a critical way of thinking is also related to what is called connected knowing, an understanding connected to experience.