Information service of the Pontifical Mission Societies since 1927
Rome (Agenzia Fides) - In Indonesia, the world's most populous Muslim country, interreligious dialogue works and bears fruit. Good relations between religious leaders have been consolidated and Christians are esteemed and appreciated despite come negative episodes. This was said by Jesuit Fr. Ignazio Ismartono SJ, coordinator Indonesian Bishops' Crisis and Reconciliation Service
in an interview with Fides. Fr Ismartono, also vice president of the Bishops' Commission for Interreligious Dialogue and a tireless builder of Muslim-Christian relations, offers a picture of the situation in Indonesia and explains motives and prospects for dialogue.
Since the democratic turning point in 1998 , what is the present political and social situation in Indonesia?
At the political level a process of decentralisation, has started set up post-Suharto, dictator for 30 years but care must be taken to ensure that state centralism gives way to 'local centralism’ with strong men imposing models of absolute power in the different regions of the country. Indonesia's new democracy must take steps of effective participation in civil society at the local level. Of course democracy is not a panache for all evils, it must promote economic and social development. Otherwise a diversified country such as Indonesia, is in danger of fragmentation. In hot areas of the country problems are many and varied. in North Sumatra, in Aceh, where I have been many times they are talking about introducing Sharia Law. But civil society rejects the idea. Instances of separatism are due to poverty rather than religion. In Indonesian Papua the indigenous peoples are neglected, they have little instruction and they do not benefit from the exploitation of natural resources on the part of multinational companies. In the Moluccas and in Sulawesi (scene of interreligious clashes in 1999-2002) let us hope the improved situation continues. However in Indonesia today unemployment the principal challenge with 42 million people without work and this leads to poverty, hardship and social tension.
What is the position of the factor “religion” in the life of the nation?
The two principal Muslim associations Nahdlatul Ulama and Muhammadiyah (which have a total number of 70 million members) continue to determine the scenario. If the act in an illuminated manner they bring values and just battles, the promote harmony the country takes the path of social harmony. Aware of the key role they play, the government strives to involve them. Of course there are still a few small groups which want violence. The paradox is that non-religious factors and elements create religious problems: sharing of natural resources, the media, globalisation which produces marginalisation. In Indonesia religions is still used for political motives and people must be made aware of this danger. As Christians we try to prevent and avoid the outbreak of disputes and conflict: we strive to build good relations with Muslims and to work together organise events and campaigns ward off this danger.
What is the basis, the framework which makes interreligious dialogue in Indonesia work?
The framework is dialogue Pancasila, the state's founding philosophy, sanctioned by the Constitution. The philosophy of the five principles (panca = five, sila = principle): fede in one supreme God; just and civil humanity; national unity; democracy guided by wisdom; social justice. Pancasila indicates all that is good in a religion, shared principles like solidarity, respect, justice and it is helpful for a path of dialogue. Pancasila is a tool with which to serve, not dominate: it serves to underline national unity and the people's commitment to respect and promote fundamental values which guarantee peace and stability.
As believers in Christ our duty is to promote in the nation a spirit of brotherhood and equality among people of different cultures, ethnic origin and faiths, as a bases of reference for peaceful co-existence. We must promote a positive and open spirit in reciprocal knowledge, listening, understanding and dialogue.
Do you thing the model di dialogue between leaders in Indonesia cane be exported, can it represent a paradigm for other parts of the world?
For someone like myself who strive to understand localisms (and Indonesia has many particularisms, languages, cultures, races religions), it is not easy to speak of comparisons or paradigms. It is always necessary to consider the historical and cultural background: when Islam reached Indonesia, it found a culture shaped by the Hindu-Buddhist spirit; moreover it came with traders not with violence. The Arab merchants respected the local customs and traditions and gradually Islam was introduced into society in the cultural tradition of Java with discretion without eliminating tradition. Modalities of dialogue are always influenced by the historical-cultural background. The Middle East for example has quite a different political-social history. Perhaps the Middle East might look further east to extract some strategies and dynamism on how to make progress in dialogue and fruitful encounter of religions and cultures, especially Muslim/Christian. It is interesting to see the Indonesian government promote an interreligious forum and a model of good relations among leaders of different faith communities.
How is the Catholic Church seen in Indonesia?
The Catholic Church (6 million Catholics) is held in great consideration by the people because of its contribution in the field of healthcare and education. This service is highly appreciated in rural areas often without state structures. We strive the serve the people as well as possible especially the poor. Catholic hospitals have a special ward for poor people for whom not even basic medical care is guaranteed. The Bishops are build Caritas Indonesian “Karina”: a big step forward for a movement of solidarity which the Church has always guaranteed for the people of Indonesia in times of natural disasters and calamities, tsunamis for example. (PA) (Agenzia Fides 28/11/2007 righe 75 parole 769)
