religion thoroughly in detail, do not read it carelessly. We do not claim to be capable of exactly understanding the language of religion due to its
own complexities as is the complexities of its creator who created the earth and all its contents Hidayat, 1997.
By understanding our limit to “understand” the language of religion, we would be distanced from a haughty form of piety. We would be far
from a monopolistic form of piety. We would be far from piety that endangers others. We would also be far from piety that is condescending
to others. However, by understanding the limit in understanding our language of religion we will be wiser, more open, more attentive to
mutual problems, more obedient and genuine in delivering good deeds for the sake of GOD, not good deeds for the sake of fellow humans. The
address is GOD, although it is through the channel of fellow human beings. This is the diversity we mutually desire in connection to multi-
religious and multicultural society as we experience together in Indonesia.
9.5 Conclusion
Some of the notes above portray there’s immediate need in religious life in Indonesia. The need to take a “theological jump” is not to be
delayed much longer, since theological jump is not the same as converting to a different religion, but it enriches spiritual life of
individuals and the religious community. We can no longer say that our religiousness is “exclusive” because the others are all wrong. What is
possible is to be “exclusive” personally but inclusive socially. We have to dare doing what in the Sufi realm is known as “going over the
boundaries of formalities” in religion by prioritizing religious spirituality which does not mean leaving formal matters.
In order to move towards a diversity which is said to be novel, we must present and approach religion in the public context or public sphere
which is full of contestation as conveyed by sociologists like Jürgen
Habermas. We must also recall that the language of religion is exceedingly complex compared to the understanding we have. Hence, if
we were to follow Peter Berger, then our understanding on the language of religion is actually an understanding which “we construct ourselves”
based on knowledge which has been the basis of our knowledge and beliefs in understanding things including the language of religion.
Therefore, the understanding of the language of religion becomes subjective even though ultimately it could become objective due to most
people subsequently stating what we said as objectively true acknowledged by many people.
Thus, social ethics and interreligious dialog in the contestation of public sphere in Indonesia is not merely a necessity to the religious
community, but it is an obligation which must be conducted by all communities of faith, particularly to followers of the heavenly religions
or religions from the descendants of Abraham which historically is often mired in violent conflicts resulting in significant amount of fatal
casualties. Could we not develop interreligious dialog within the context of interreligious social ethics in Indonesia? Let us join our efforts to
achieve this together.
9.6 References
Ali, Syed Hasyim. 1999. Islam and Pluralism. London UK, Sage Publication.
Coleman, Daniel. 2007. Sosial Intellegency. London: Sage Publication. Esack, Farid. 1997. Qur’an, liberalism and pluralism. New Delhi: Sage
Publication. Habermas, Jürgen. 2002. Public Sphere. London: Sage Publication.
Nasr, Sayed Hosen. 1992. Sacred and Knowledge. London: Sage Publication
Pradana, Boy. 2010. Para Pembela Islam Murni. Malang: UMM Press. Qodir, Zuly. 2010. Islam Liberal: Varian Liberalisme di Indonesia.
Yogyakarta: LKIS. Sachedina, Abdul Aziz. 2001. Berbeda tapi Setara. Jakarta: Serambi
10
PUBLIC SPHERE IN INDONESIA: POLITICS, ECONOMY AND RELIGION
IN PUBLIC SPHERES
Bernard Adeney-Risakotta
10.1 Introduction
It appears that public sphere in Indonesia is controlled by three incredibly strong titans, namely the power of money, the power of
violence, and the power of religious symbols. Money, violence, and religious symbols are a natural part of the society. Modern society
would not function without these three powers. Money, violence, and religious symbols can be viewed as basic needs of Indonesian society.
However, these three things also bring about a lot of problems. Money is the root of corruption. Violence is the root of tyranny and religious
symbols are often used to legitimate oppression. Undoubtedly, money is a necessary tool of economy to eat and live
in the modern world. Money regulates the meaning of work, values of products, social status and economic relations which make it possible for
“organic” society Durkheim to seek daily necessities. Distribution and diversity of profession in modern society is regulated through money.
However, the power of money in Indonesia is viewed as corruptions, big or small, which are happening everywhere. Everything is valued with
money and everything is for sale. The public sphere in Indonesia is formed and dominated by money.
Violence is the coercive tool of state which is needed if we are to live under the authority of law. Politics must use coercion to regulate the
relations among communities under the law. If government did not use violence in accordance to the structure of law, we will live in anarchy
where the law of the jungle applies, that is only the strongest survive. Violence as a political tool to uphold the law could create a safe and
peaceful society. However, in Indonesia’s public sphere, violence is often utilized outside the rule of law. Not only criminals use violence to
extort, intimidate and kill anyone who opposes them. Even more, militias involved with various public institutions use violence openly.
The worst is that police and military institutions also use violence for their own interests and not to uphold the law.
In religious societies, religious symbols regulate the relationship between micro cosmos and macro cosmos, between human and God,
and between fellow human beings. Religious symbols give legitimation and meaning to human relations which are regulated by money and
coercion. However, in the public sphere in Indonesia, religious symbols are often used to oppress people or other groups. Religious symbols are
used to legitimize violence and authorize corruption. Religious symbols are used to extort, attack, burn, and kill divergent groups.
This writing will discuss: what is the relation between politics, economy, and religion in the public sphere in Indonesia. This main
question can be distributed into three minor questions: 1.
What is the role of politics in public sphere? Is public sphere a political sphere which should be regulated and controlled by the
government? 2.
What is the role of economics in public sphere? How can the dominance of capitalism be avoided in the public sphere in
Indonesia?
3. What is the role of religions in public sphere? Should public
sphere be regulated through religious symbols, or should religion be separated from public sphere? How should interreligious
relations be conducted in public sphere?
10.2 What is the Understanding of Public Sphere in Indonesia?
10.2.1 Open Space Including Media, Places, Institutions, and ActivitiesActions
“Public Sphere” means communal space open to all society. There are no doors, keys, or signage prohibiting certain people to enter, as long
as they follow the existing rules in that space. The public sphere is not a particular physical place, but an idea or concept on the entire social
interaction where various people communicate between one another. According to Charles Taylor, the public sphere can be imagined as a
huge communal space where everyone can speak to each other although they have never assembled together one larger space of non-assembly
Taylor, 2004:86. The public sphere includes media, places, institutions, and
activitiesactions. For instance, public sphere as media includes: newspaper, television, radio, internet, mobile phone, journals, books,
movies, magazines, social media such as twitter, advertising boards and so on. Public sphere as places include: sports stadium, places of
worship, university campus, schools, town squares, shops, malls, beaches, public parks, public road, theatre, art exhibitions, jail, and so
forth. Public sphere as institutions includes: religious communities, religious organizations Muhammadiyah for example, NGOs, interest
groups, hospitals, education institutions, sports clubs, and so on. Public sphere as activities or actions includes: demonstrations, neighbourhood
assembly, sounds from the mosque, campaign to preserve the environment, mutual neighbourhood manual labour, festivals, and so
