Focus Religions and Violence Opinion Violence Tinting the History of our nation

  Editor-in-Chief

  Wiwin Siti Aminah Octavia Christiani

  Redaction Focus Religions and Violence O pinion Violence Tinting the History of our nation

  In such a situation, I n t h i s e d i t i o n , people wish that religions could Interfidei's Newsletter would play the role in putting non- like to try to uncover “religions violence actions into priority and violence”. This topics will and create peace in the middle of be discussed, and there will be human being. However, people presented a profile of a person often doubt whether it is true that who had untiringly strived for religions are not involved within anti-violence movement: the these acts of violence. It often late Ibu Gedong Bagoes Oka. causes hesitation in the heart of “Ibu, you have sowed people: who can be trusted in; the seeds of peace that will never and if we want to bring peace be obsolete. Rest in Peace!”

into realization, where can this

movement be started, and when Have a nice Reading!

will peace be realized in the

world of human being, the noble

  Day by day our ears and creation of God ? e y e s s e e m t o b e m o r e We should be thankful accustomed to news of violence. since in the middle of this noise It is as if violence has so many of violence, there are still a branches in life of human being number of people who still that it could be easily spread by believe that human dignity any media. One ongoing needs to gain a sufficient violence is followed by another, appreciation. Religions can even ruder, uncivilized action. never be parted from the efforts Very often, the value of human to uphold highly human dignity living is not more precious than if one still wishes to be that of the violence-actor's pets. significant and relevant in the Wow!! ?? present world.

  Newsletter Januar y 20 0 3 Edit ion E d i t o r i a l

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  Ambon: An Unfinished Problem

Abroad Keeping Identity and Reaching Equality - Muslim

Immigrants

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RELIGIONS AND

  For most religious people in Indonesia, perhaps it would not be easy to admit and accept the reality that there are forms of violence related to religious teachings. This condition occurs since there is a strong faith that religions always teach goodness as taught by Pancasila moral education at schools: religions mean no riots. If there is a riot in the society, the comment is then, “it is the people, the bad examples, not religions.”

  The term of violence has a wide understanding, not merely limited to bomb exploding or man slaughtering. Violence could have the forms of actions that could hurt our physics or feelings, including words. Spreading the thought that one's own group is the right and best one while the others are not, cursing, or conducting acts personally as well as organized ones - that would hinder the freedom of other parties are easily-recognized violence. However, there are also acts of violence that will just be felt and proven after the result could be seen, e.g. showing off one's wealth, power, and prosperity in the middle of the poverty and suffering of the surrounding society, something which a number of people say being the trigger of social jealousy.

  So, how is it possible that religions are involved in these acts of violence? Religions themselves are given various understanding and limitations by their professionals. The unifying point is only that religions are systems formed from the interpretation of a revelation. As the results of interpretations, religions are of course very related to the situations and conditions of one society's social capital, culture, and politics in which one religion grows and develops, and therefore, religions are actually relative in time and space.

  Along with the development of institutions in these religions, the religious authority starts to abuse their power in their interpretations and political needs. Power then starts to sow its seeds and entraps people with its roots. Here, the claims of truth held by the person in authority starts playing its role. The interpretations on revelations that are discursive in nature are made absolute, and the result could be read in the pages of our history, in which, for example, Origenes (± 253 C) was thrown into jail and tortured to death because of his faith that was considered evil in the process of the thinking on God the Trinity before the Council of Nice. A similar fate was experienced by Al Hallaj, a sufi who stayed in his belief on wahdatul wujud .

  Still related to the interpretation problem over the revelation from God, the stronger state of religious institutions and claim on truth, it should be understood that Islam and Christianity were present in Indonesia (as well as in other regions) by systematically putting aside the local beliefs considered as superstitious,

  syirik and evil. Does this mean that these religions also

  conducted violence confirming to the supporters of those local religions. Such a statement must seem not too nice, yet if we are consistent to be non-violent, then a part of the history of this development of religions that is covered by blood is better admitted as it is as a humane limitations. Thus, religious communities could in the future be more clear, open, and modest in the holding their religious teachings, due to a critical attitude planted since the very beginning.

  In the midst of the complexity of life problems, religions are only one dimension among many that cover human life. The problems of religions and violence, whether related to any one religion, could recently not be understood apart from their relation to other problems: social, political, economic and cultural ones in general. Religious people are demanded to be more open in their action and their holding of faith in order not to be naive, so that they will not be the object of a game for the needs of those holding power.

  The Bali Blast was a real tragedy for Indonesia, but it hurts more to see how Amrozi, a defendant who confessed to be the executor in the bombing, smiles without any hint of guilty feeling. This is a 'homework' for us all, considering the fact that every form of violence in the present will be a seed of violence in another time and space.

  

Listia

1. Bdk.Pals,Daniel., 1996, Seven Theories of Religion, Oxford University Press, New York.

  2. Groenen , 1992, Sejarah Dogma Kristologi, Kanisius, Jogjakarta, pp. 117

  3. Rahman, Fazlur, 2000, Islam, Pustaka Bandung pp.159 4. An essay on this topics in another address could be read in Panikkar, R., 1979, Myth, Faith and Hermeneutics, Paulist Press, New York.

2 January 2003 Edition

  Chronicle interfidei new sletter

  January 2003 Edition

  In the month of October that there will be a moderating along with its problems and 2002, Interfidei held again a Study p r o c e s s t o w a r d v a r i o u s characteristics, divided into two on Religions and the Society. This fundamentalism movements from periods of time, i.e. the era of the t i m e , t h e t h e m e w a s time to time. On the other side, Eko cold war and one of the post cold “Fundamentalism of Religions and Prasetyo put more light on the war. This lecturer for the Master Its Implications in the Life of Plural fundamentalism movement based program at UKDW concluded that Society”, especially within the on his experience and involvement fundamentalism movement was p e r s p e c t i v e o f I s l a m a n d in the group of Ahlusunnah wal born as a religious reaction toward Christianity.

  Jama'ah

  . This NGO activists changes, especially that in the There were two sources (PUSHAM UII and INSIST) sees social-politics life. In the mean from the Islamic perspective, i.e. that the groups claimed as time, Th. Sumartana sees the

  Prof. Dr. Machasin and Eko fundamentalists are very often phenomenon from five aspects Prasetyo, SH. In the which implicitly make discussion taking fundamentalism be place on October 10, defined. First from besides describing the theological aspect, the r e a l i t y o f b a s i s o f f u n d a m e n t a l i s m f u n d a m e n t a l i s m history in Islam, movement is the claim

  M a c h a s i n a l s o that his own group is analyzed that the the right one (truth t r e n d o f

  claim). Second, from

  f u n d a m e n t a l i s m the mission aspect, m o v e m e n t s i n t h e y a r e v e r y

  Indonesia is recently a g g r e s s i v e a n d caused by three main expansive to convert points, i.e., first; the people to their own failing of modernity religion. Third, from solutions (including the institutional aspect, d e m o c r a c y ) i n i t i s u s u a l l y o f r e s p o n d i n g t h e structural-hierarchic p r o b l e m s o f nature so that it really humanity. Second, the s e r v e s a s a t r u l y slowness of the great effective power. Forth, organizations in Islam f r o m t h e c u l t u r a l

  (NU and Muhammadiyah in merely victims of injustice and aspect, they usually understand the particular) in overcoming various social system discrimination, so religious texts more literally and problems. Third, unjust actions that it increases their resistance emphasize more on the personal from the government apparatus. As toward other groups they consider obedience than the social one. The long as these three things keep as enemies, such as the 'West' that is last one, from the social-political taking place, fundamentalism will also identified as Christianity. aspect, they lack of interaction or always exist. However, according Dr. Gerrit Singgih and Dr. Th. even do not want to interact to the lecturer for the Master degree Sumartana were the sources for the (communicate) with different a t I A I N S u n a n K a l i j a g a , Christian perspective. In his paper, groups so that they tend to be fundamentalism is not a static Gerrit Singgih explained the exclusive, communal, sectarian, movement. It will always be h i s t o r y o f f u n d a m e n t a l i s m and tend to be radical. (Wis) dynamic and be follow the time, so movement of Christian religion

  “FUNDAMENTALISM OF REPRO TEMPO

  interfidei new sletter Chronicle

  On December 20, 2002, Interfidei held a program of “A year-end reflection with Gus Dur” that took place for more or less three hours. This meeting was also to m e m o r i z e R m . YB.Mangunwijaya, Pr. and Ibu Gedong Bagoes Oka: two of Gus Dur's friends that he calls “teacher” in his religious life.

  “We have quite an occasion here since we now can present a person we all know as a teacher of our nation. As a teacher of the nation, Gus Dur could give us all inspiration, motivation and encouragement to see the past or the future.” So said Th. Sumartana in opening the discussion that day.

  Gus Dur mentioned 2 (two) vary influential names in his life in the matter of education, “I remember two very important people in my life in the field of education, i.e. Mgr. Domhelder Camara, the Archbishop of Resive, Brasil who applied 'the basic education for society' and Rm. Mangun who applied the concept of 'basic education'. Then, there is also another name, who has a great influence for his life, i.e. ibu Gedong Bagoes Oka. Bu Gedong was very strict in her attitude of anti violence (= no violence), as she learnt from Mahatma Gandhi, on three important aspects in life: satyagraha, ahimsa and swadesi. “Well, this attitude that resents the use of violence in this life is what Mahatma Gandhi passed to ibu Gedong and ibu Gedong on to me.” “From these two people (Ibu Gedong and Rm. Mangun), I learnt lots of lessons. Their love to humanity is not measurable. Their teachings are very valuable.”

  It is from the learning process accepted from these two friends of him that Gus Dur gives his fullest attentions to humane issues, as what has been taking place recently in Indonesia. “If I see that maintaining the feeling of humanity inside us all is extremely important, then it is because of the fact that this humanity (often) disappears in our lives.” Further, Gus Dur said that “We still keep the differences between 'we' and 'they', a n d f e e l t h a t w e , ourselves, are greater than others. We put people in these little boxes of ideology, religion, ethnic, class, and also language. So, our humanity is gone b e c a u s e w e c l a i m everything good on our own sides, since we are proud of saying our 'us' ”. It is within this context that Gus Dur then tried to give an alternative of a way out for the problems faced by this nation. “We have to be willing to accept others. The way is by apologizing, giving pardon and patience”.

  “There are five signs of a good Muslim. First, believing in faith, believe that God exists. Second, conducting rukun Islam. Third, helping those who need a hand or who suffer. Forth, never breaks a promise Fifth, be patient when dealing with trials and hinders. In patience we give pardon, and by apologizing, our humanity appears.”

  However, man is always faced by the context of historical life that always develops with sacred writings, traditions, and teachings that have been held from one generation to another. Such a matter, whether realized or not, also plays his role in the tension of human personal as well as communal lives. In response to this, first we need to remember that we have various worlds. Even Islam also has its variety, not only the formal classical one, but there are also local Islams. Second is the re-interpretation. He carried on by saying, “The Muslim along the history never questions the verses or hadits texts, textual sources or naqliyah are left as they are. However, it is the interpretation that is different from generation to generation. This is where we need to conduct re- interpretation. This new interpretation becomes important since it could provide discourses as well as change the living attitude of the old-fashioned.”

  One question to be thought of and reflected is how we will formulate this humanity well within the context of the life in one society and one nation?

  

G US D UR: HUM A N ITY D ETERM IN ES O UR LIFE

  

IN THE FUTURE

January 2003 Edition ^{REPRO TEMPO}

  interfidei new sletter

MISSIONARY AND INTER-RELIGIOUS COOPERATION

  5 Chronicle Let us live simply so the others may simply live , thus was the saying of M.K. Gandhi as a strong

  (feast of sacrifice at the end of M uslim pilgrimage)

  (M uslim feast of fast breaking)

M erry Christmas and Happy New Year 2003

Happy Chinese New Year

  Happy Galungan and Kuningan (Half-year-feast of Hinduism)

  

S taff of I nterfidei

W i shes :

  THE COSTS OF A SIMPLICITY January 2003 Edition

  pattern to a qualitative one. Such a change means developing better inter-religious communities communicative strategies, as well as creating an effective media in socializing the discourses of pluralism and inter-religious dialogue. (wis)

  dakwah /mission of religions from that of a quantitative

  Theology. It is very important to do so, considering the increasing number of social-religious conflicts, especially because inter-religious communities' conflicts appear due to the shallowness of the orientation of dakwah/mission of religions. It is expected that this cooperation could later make it possible for the shifting of the paradigm of

  dakwah /mission, such as the Faculty of Dakwah and

  On December 28, 2002, more than 40 college students from the department of Islam Communication and Broadcasting, the Faculty of Dakwah from IAIN Sunan Kalijaga, Jogjakarta, paid a visit to Interfidei. In this discussion for more or less two hours, there are numerous critics conveyed, among others is the need for a concrete cooperation from inter-religious dialog communities or institutions (including Interfidei) with the education institutions moving in the field of

  Thus was the returning of the body of Ibu Gedong to panca maha bhuta; taking the atma back to peace and leaving a great soul for those who had the privilege to know her. (Gde)

  The cremation ceremony of the body of Ibu Gedong went on with respect, accompanied with the mantra from upanisad from all the members of Ashram (from Jogja, Denpasar and Candi Dasa), as well as from her family.

  Since the body of Ibu Gedong was placed in the Puri Kawan (the family's house) for more and less one week, until the journey ended in segara, there were a great number of people came to pay their last respect to this figure: friends-acquaintances, families, old and young, men and women, of various classes and backgrounds of ethnical, religious, as well as social levels.

  In the palebon ceremony (November 23, 2002), the body of Ibu Gedong was taken with a very simple ceremony - “poor of material, yet rich of meaning” compared to the traditions and customs that should be conducted, all the way to the setra (the location of cremation/ pengabenan), and to the segara (the place to spread the ash).

  figure in the movement of simplicity and anti violence. Ibu Gedong Bagoes Oka, a Balinese woman, was a figure who stood up firmly for the socialization of this movement in the society. On November 14, 2002, Ibu Gedong passed away.

IDUL FITRI

IDUL ADHA

  O pinion interfidei new sletter

  It is probably undeniable happen everywhere? t h a t t h e h i s t o r y o f h u m a n Violence is a free-value civilization is always stained by concept, there is no value that sticks violence. History of our past proved in it internally. The value of violence how blood shed took place to gain lies in the motives or purposes it power in the era of the kingdoms: wraps. According to Sigmund Freud, how the power of the Keris of Empu man possesses an instinct of Gandring and Ken Arok finished violence, the passion to ruin as strong their enemies. Not to mention the as the one to love (the instinct of life). tricks of Panembahan Senopati who The reality of poverty, injustice, made his own daughter a bate for the social gap that happen among enemy as well as his future son in groups, between newcomers and the law, Ki Ageng Mangir, by hitting local natives, inter-ethnic and inter- him in the head during the tradition r e l i g i o n a l w a y s t r i g g e r t h e of asking for the father's blessing by sungkeman (by emergence of hard feelings and deep disappointment bowing in front of the parents), as well as the taking for those set aside. When the opportunity appears, this place of Bubat War as the result of the rejection of feeling could turn into a form of violence, plundering, Hayam Wuruk's marriage to Dyah Pitaloka. There is a arson, murder, even uncontrolled riots. It is getting long strings of violence history in the country. In the more complicated when religions are involved or be era of pre-independence, wars occurred one after involved in it. Excessive fanaticism from a group with another, there are blood sheds everywhere to gain its truth claim is the main trigger of suspicion that ends independence. This violent history kept on going with in the hostility of one religious group of toward another event: the September 30 Movement, more another. It is really sad that violence is conducted by widely known as G 30 S/PKI. From the old order era, people who claim to be religious or act on behalf of over the new order, until the present: the reform order, religion. Is it true that there is a religion that suggests this nation also cannot set free from violent events. its community to do violence, murder, or riots? Riots take place from the western part of Aceh, Medan, In reality, the belief of one's religion is shown by the Jakarta, Solo, Banyuwangi, Bali, Sambas, Maluku, behavior of the people. Basically, revelations, holy until the eastern ends of the country: Papua that keeps books, as well as doctrines could be realized in life if on shedding bloods. only there is faith and right understanding toward

  Nearly everyday we witness how life seems to religions. Thus, we need to be realistic in viewing the count nothing in the mass, printed, as well as phenomenon of violence that is taking place. electronic medias. In Sambas we could see people's Preventing the occurring of violence is not a simple head cut off from their bodies then exhibited on a drum matter. Mahatma Gandhi for instance, had to be in an intersection. In Bali hundreds of lives are gone, willing to sacrifice himself as a form of his consistency causing the economy totally paralyzed as the result of toward the struggling of anti-violence. In his opinion, a group of terrorists. Even in Jogjakarta, the city that is violence cannot be solved by means of another considered as safe, there are also violent events and violence, but only by love and respect. Another effort mass riots. The television which was said to have a to reduce violence is with empowerment, civilization vision of educating, now even makes violence as a efforts, skill-providing for man of various levels of form of commodity. Are not all these strange? Aren't life, appreciation toward civil and political, as well as all of us amazed? We, who said that we are the eastern social, economic, cultural, and collective rights, and nation of high morality, politeness, and friendliness, the well-spread of development. Perhaps we also need but now have turned into an uncivilized nation. Where to respond all of these events in the transcendental the values of our humanity? Or, have we experienced level by trying to fight selfishness, and the 'Me' in us moral degradation? Or is it indeed that such a violent all, since only with the feelings of modesty and action stands for a regular drama that is usual and may forgiving could we understand problems clearly.

  

VIO LENCE TINTING TH E H ISTO RY O F O UR NATIO N

  

I Wayan Suweta

REPRO TEMPO

  O pinion interfidei new sletter

AMBON: AN UNFINISHED PROBLEM

  Sio Ambon manissee, mari mama gendong beta la bawa pulang juaee, pulang ke Ambon tanah tumpah dara, tempat bakumpul basudara, gandong, mama deng papa, pasir putih natsepa yang indah permai tempat katong barmain bersama-sama .

  Those are the dreams and wishes of every Ambonese child living outside of their land. Those expressions are the reflections of the hearts to live in happiness, peace, and brotherhood. However, these sweet expressions arranged in the beautiful special singing tone of Ambon seem to be gone and ruined because of the civil war taking place since the year 1999.

  The name of Ambon as a safe region famous of its brotherhood bound pela gandong then changed. It has become one of the biggest civil conflict region in the century. Numerous reconciliation efforts conducted by the government seem to have no effect at all, even they increase the problems in the middle of the society, since they involve too many interest groups. On the other hand, the efforts emerging from the bottom (the initiative from the grass root) through cultural approach is not well accommodated, and even are often sabotaged by irresponsible parties.

  The loss of possessions, lives, as well as various social orders such as economy, social, and culture, and education has implied directly to the destruction of the Maluku society civilization. From the end of 2002 to the beginning of 2003, the condition of Ambon is relatively safe. However, can this safety be guaranteed? Can this nation be relieved seeing the even more conducive condition as the end of the suffering of Maluku people? As a child of the nation and of the Maluku region, I do not think so. To build this ruined civilization, we still need the great and comprehensive works of humanity.

  From the experience of going back to my hometown for one month in the fasting month, I found a number of hopes besides various big problems that have not been touched, those that have just emerged or that will emerge. Among these expectations are, First, the more conducive situation of Ambon and the regions around it. It could be said from the absence of massive conflicts between the Muslim and the Christians, the absence of the noise of bombs and guns, and the crowd in the baku bae market that is visited by both communities with an increasing number of transactions. Even, some people have dared going across the areas that are considered dangerous, such as Tuguh Trikora, Mardika, Waihaong , AY. Patty, Kuda Mati, and Batu Merah, as well as the opening of the way from Tulehu to Ambon through Paso (my own personal experience: five times passing the streets of Trikora, Mardika, as well as the border of Waihaong and Kuda Mati). Second, the taking place of adat meetings between kampung Sarane and kampung Salam (the state of Sarane and Salam: the names for the Christian region and the Islam one) that was pioneered by the Latu Patty (Latu Patty: the kings that lead a kampung or village in Ambon). Third, the boredom of the society in facing conflicts, so that they do not easily take the bait of a developing situation. And the forth, the emergence of discussion forums in campuses by college students and lecturers, as well as the activists of NGO and OKP who discuss the matters of conflicts, pluralism, and peace in Maluku critically, whether of those that involve both communities directly or internally.

  Other problems that have not yet been solved, even have not been touched are among others: First, there are still numerous organic as well as non-organic and heavy weaponry in the middle of the people.

  Second, the problem of refugees' camps that are not

  conducive, viewed from the points of hygiene, health, and safety. Third, the returning of the refugees that is not well spread and with force without any sign of rehabilitation efforts maximally. Forth, the rehabilitation or trauma healing that is still not maximally done for the victims as well as their families. Fifth, the emergence of militarization and military arrogance in the villages, in the forms of blackmailing and violence toward people, especially toward women. And the last, the emergence of internal conflicts, between a Muslim with another Muslim, a Christian with another Christian, like what happened in Leihitu, Saparua, Haruku, and some other regions in Ambon.

  All these show that the problem of the conflict of Maluku has not yet finished; what is experienced, achieved, and seen (from the Ambon condition) at the present is merely the beginning toward the efforts of real reconciliation and rehabilitation. All the problems above if not finished will be a time bomb, which at any time could be an even bigger conflict moreover if used by provocateurs or interest group.

  May Ambon return to be manissee !

  Abidin Wakano January 2003 Edition

  interfidei new sletter

  Gedong Bagoes Oka (= usually called Ibu Gedong), was brought up in the village of Karangasem, in the eastern part of Bali with strong customs, culture, and traditions of Hinduism. She grew up to be a perseverant, open, and un-primordial woman. The education in her family especially from both of her parents gave a solid basis for her character development. Her orthodox mother, very obedient to customs and religions, was always very strict to her children. On the other hand, her father was a very modern one, always willing to try new things and encouraged his daughter to get out of Bali to gain more knowledge as well as experiences. The ignorance her father had toward religious ceremonies or customs that he considered as nonsense, as well as his loving attitude gave him an outstanding pattern.

  It was education that opened the life of Ibu Gedong to all corners of the world, with a very wide intercourse, regardless to a friend's religion, gender, ethnic, education, or whatever. After her graduation from H.I.S., ibu Gedong moved to Jogja, enjoying the education from MULO. In Jogja, this ex- member of MPR-RI (the People Consultative Assembly of Indonesia) lived with the family of Prof. Johanes Herman Bavinck, a Protestant pastor from Gereformeerd church in the Netherlands. Here grew what Ibu Gedong would call as “the seed of democracy”, among others is the attitude of respect toward (another) religion, Christianity. From this experience, this Balinese woman from Karangasem was getting more curious to learn more profoundly about Hinduism (= it is what is called passing over, studying another religion without having to convert to another religion, but instead strengthening the faith toward one's own religion).

  The reality of life as a Balinese woman with Hinduism as religion and her living experience with a Protestant Dutch family made ibu Gedong more able to “read” what she called “the values of religions and morality”. For Ibu Gedong, religions and morality are not merely a trust or faith, or a norm, but they are values. People cannot appreciate such a difference, without understanding religions and morality as values.

  Married to a Balinese nobleman, I Gusti Bagoes Oka, who she admitted to have the personality of ahimsa personality, an intellectual, sharp thinking, and a person full of humorous sense a “homme d'esprit” and had an outstanding patience as well as good artistic talent had formed the life of their family very well, even provided a “strong basis” for the harmonious life of her family. They have six children who are all male. These six boys, together with their 'Ajik' (= father), had always been a “healthy critic team” for ibu Gedong, who was known for her strict, simple and modern character, especially in the field of education.

  Ibu Gedong had a personal character that is “extremely intelligent and complex” , which often made her children difficult to understand her. Even because of this lack of understanding, what ibu Gedong did when she built Ashram Gandhi did not have a sufficient response from her children. They could only see what their mother was doing, but found it difficult to keep up with her. Here, it could start to be seen the visionary ability as well as the originality of the characters of this Balinese woman with a tiny posture, “hard, yet full of attention and care for whoever”. Ibu Gedong really realized that there are many matters that need to be anticipated, whether concerning the problems of domestic family, as well as in the context of the state-nation.

  In the 1950-s, the woman who stood still striving her attitude of non-violence had thought that Indonesia needed a leader who recognized the power of Vidhi, who was open, democratic, as well as possessed a common sense. These are the requirements that must be fulfilled. This anxiety of Ibu Gedong over the situation of Indonesia at the time went on until she taught at the University of Udayana, Denpasar. For ibu Gedong, the college students needed a balance between intellectual and spiritual development. Thus, there will be born a young generation who are not only smart, but also of morality, values, and wisdom. Then, Ibu Gedong held a discussion group in her house, under the coordination of the institution that she had established since 1970, Bali Çanti Sena Foundation (= Barisan Damai Bali). It was from this place as

8 Profile

  interfidei new sletter Profile

well that the idea to establish an Ashram emerged was aging, she was still active in various activities of

(1976). Ashram is a pluralist community, that live in NGOs that are concern toward the issues of gender,

the wrestling of spirituality, the reality of everyday's peace, non-violence, inter-religion dialog and

life, and the living ability of swadeshi, which is cooperation, as well as environmental preservation.

reflected as the main capital for peace with no What ibu Gedong had thought since the 1950-s about

violence.

  Indonesia, and her ideas on non-violence, has Perhaps such an idea also grew based on the become very relevant in the present. Indonesia is

experience of her intercourse with so many young really falling due to various violent acts taking place.

intellectuals, even politicians who were smart, Now, ibu Gedong has gone, but her ideas, practices,

possessed wide horizon, and rich experience at that and her spirits will still be a part of the life of many

time. For example her friendship with Syahrir, people. People are more aware that what had been

Sudjatmoko, Soekarno and Sam Ratulangie. started by ibu Gedong 50 years ago has now turned

Informal discussions and meetings were held into a reality. This nation and country needs to be led

numerous times in Ashram and in her house in by a person with a Vidhi soul, a person who is

Denpasar, talking about the themes of non-violence d e m o c r a t i c , open, and respects

and inter-religion dialog. There was once a seminar t h e plurality in the

with Gus Dur, Nurcholish Madjid, Romo society. (es)

Mangunwijaya and Ida Bagoes Oka Puniatmaja in those years. It then went on to the present with various elements in the society, whether from the environment of Bali itself as well as in the national and international levels.

  In the beginning, the idea of this woman given 81 years of age was very difficult to be understood by many people, including the environment of her own family. Not few people were skeptical, whether such an idea was relevant. Despite all these, Ibu Gedong still proceeded with her ideas. Even in the 1970-s, her swadeshi efforts was expanded all the way to Sumba. She taught how people could live and fulfill the needs in his life by means of swadeshi, the fulfilling of one's needs independently using whatever there is.

  With her wide intercourse as well as experience in the field, ibu Gedong was more and more involved in the circle of NGOs, whether in the national, as well as international levels. Ibu Gedong then also served as one of the pioneers for the f o r m i n g o f t h e Wo r l d Conference on Religion and Peace (WCRP) in Tokyo, 1976, where she was one of the presidents. Although she

  January 2003 Edition

  9

  interfidei new sletter Abroad

  KEEPING IDENTITY AND REACHING EQUALITY - MUSLIM IMMIGRANTS

Joerg Schlabach

  In our recent times Muslims are not only living general understandable. But after the establishment of in the so-called Islamic world from Morocco in the far a Muslim community and their mosque in one town west until Indonesia in the far east. Since the end of the there has been often held an intensive dialogue from Second World War Muslim communities are also the town government and the local church found outside these borders in the Western countries congregations to them. For instance the mayor of my especially Great Britain, France and Germany where hometown has founded a democratic-elected foreigner Islam is forming according to its numbers the second council so that the mostly Muslim immigrants have a largest religion after Christianity. Looking on platform to express and explain their wishes. In recent Germany this newel was firstly based on a strong time many mosques have been built so it could be immigration movement in the sixties and seventies concluded that a development of respect is mere only a because of economic prosperity for the aim to rebuild question of time. the war destroyed country, which led to a need for more However, one main problem still presents the industrial workers who came mainly from Turkey. This little education, especially in language and religious economic ordered immigration has later in times of sense, the high unemployment rate and relative lower economic growth been replaced through poverty under immigrants comparing to the majority of refugees of unstable and undemocratic nations like for their German neighbors. The left winged German State instance Algeria and the Iran of Ayatollah Khomenei to governments have taken strong efforts creating special mention only two Islamic examples beside others. In language courses in German but also in the native the middle nineties it was counted that inclusive languages to keep the culture and identity of the temporary staying students and businessmen much immigrants. In some of these States exists already an more than two Millions of Muslims are spending their Islamic teaching subject in the public school system. life in Germany (France and Britain, each more than The conservative State governments in contrary are three Million). awaiting an impossible adoption or assimilation of

  So the German government had and has still to German culture and identity. The term of a “leading face how to deal with and integrate its new inhabitants principal culture” beside obligate human rights that all coming from a totally different background not only inhabitants of one country have to accept has created because of their religion. Integration means here by them. Their impression of a need of an identifying speaking the German language and a complete culture finds his reason in the conflict situation in the integration in the social and economic life but which urban areas. The big cities overall in Europe suffer allows the immigrants as well to keep their own culture hardly from the unemployed immigration youth. For and habits for instance performing their faith. example in German cities an immense part of the Pluralism, human rights and social justice in respect Russian and Muslim Turkish youth does not see any for everyone are the main points. However, reaching perspective for their future and feel homeless. So their this ideal of living together in a different way cannot be reactions are often resignation and sometimes-violent without any tensions like misunderstandings and little criminal actions. It cannot be said that this problem is tolerance because of little knowledge about his next only a problem of the foreign youth, poor urban ones. The biggest conflict here has been triggered in Germans are also considered by this phenomenon of the case if a Muslim community wanted to build a few moral values and little trust in each other. A general mosque. Many Germans felt disturbed and also a bit conclusion might be that Germany has still to go a afraid seeing Muslims becoming a real and obvious further way in reaching equality between immigrants part of the German society. Because of little knowledge and native Germans and saving the cultural identity of and no personal contacts their picture of Islam is its new inhabitants. This challenge describes more a determined by what they see everyday in TV. Everyone social problem which includes the religious sector will understand that suicide bombers and Taliban especially Islam and meaning not only a change of fighters are appearing Islam in a strange light, which mind by native Germans but also by the new Muslim makes uneasiness and a kind of emotionally felt inhabitants. insecurity of some Germans against Muslims in

  January 2003 Edition

  interfidei new sletter Institution

FORUM KEBERSAMAAN ANTAR UMAT TANGERANG (FKUT)

  We all have witnessed how the life in this As an organization, FKUT has a vision to be country has been ruined in everything. We have to be an independent, transparent, professional, and honest that the end of all these problems is the losing democratic forum with the goal to build the culture of of brotherhood feeling among us and the thinning of peace among religious communities in Tangerang. our humanity as religious people. What is probably The mission is to encourage the creation of sader is the conflicts taking place on behalf of brotherhood and peace through the climate of religions or groups for their own interests. Of course dialogue, mutual understanding, and cooperation we do not want to be trapped in these never-ending among religious communities. The main focus of conflicts, that's why the efforts of dialogue among us FKUT is the programs with the purpose to the religious communities need to be created and strengthening togetherness in the society. made as a culture.

  The programmes of FKUT are: Dialog Started with the meeting in GRAHA (limited dialog, seminar and workshop), advocacy

  TARUNA, between religious figures with PAWANG (law protection, reconciliation, and mental (Paguyuban Warga Tangerang), continued with empowerment), social work (in the form of education intensive inter-religious communities in Tangerang scholarship, communal circumstance, and the with the facilitator Yayasan Panca Dian Kasih (Padi providing of staple food), the last one is Kasih) Jakarta, finally Forum Kebersamaan Antar communication (in the form of promotion and Umat Tangerang (FKUT) as agreed as a place to network/ partnership). streng then the brotherhood and peace among At the moment the secretariat of FKUT is at religious communities. Ruko Modern Land BR/2, Jalan Jend. Sudirman By

  FKUT is an inclusive inter-religious Pass Tangerang, telp. 021-5529046. The contact organization cooperation forum, i.e. open for all person are among others A.Baijuri Khotib, Romo Ag. religious institution to participate. All of religious Sarwanto, Sj., Ny.Mundari Harpono, Anak Agung institutions joining FKUT have the same rights and Anom S., Pandita Jatiphalo and Ks. Hardedy Kastian. responsibility. FKUT is also open for cooperation (Andi) with other organizations, institutions, and individuals in carrying out its programs.

  

THE I NTER-FAI TH FORUM OF TANGERANG

January 2003 Edition (Continued from page 12) humane need of mankind.

  Where.....