ATAS NAMA PERCAYA - Segmen 2

Summary

The transcript explores Indonesia's complex relationship with religious beliefs and practices, focusing on the recognition of different religions and belief systems in the country. It traces the historical development from the formation of the Department of Religion in 1946 to the legal battles surrounding the recognition of indigenous beliefs like Marapu. The script discusses the changes in government policies, from the enforcement of religious conformity to the eventual legal recognition of diverse beliefs, particularly after the 2017 Constitutional Court ruling. It highlights challenges faced by believers of non-recognized religions and their ongoing efforts to preserve their cultural identity.

Takeaways

• 😀 The debate over the foundation of the Indonesian state began in 1945, with some advocating for an Islamic state and others for a secular one.
• 😀 The Jakarta Charter, created in 1945, initially included provisions to enforce Islamic law but was later amended to ensure religious freedom and equality among citizens.
• 😀 The Indonesian state was established with a commitment to religious freedom, though the state's support for specific religions has evolved over time.
• 😀 The Ministry of Religious Affairs was formed in 1946 to manage recognized religions and later extended recognition to Hinduism, Buddhism, and Confucianism.
• 😀 The belief systems of indigenous people, such as traditional faiths, were excluded from official recognition for many years and were even persecuted during certain periods.
• 😀 In the 1960s, the government attempted to force followers of indigenous beliefs to convert to recognized religions, using political mechanisms to suppress unrecognized faiths.
• 😀 Legal changes in the late 20th and early 21st centuries, including in 2006, allowed followers of indigenous beliefs to leave the religion column blank on their identity cards.
• 😀 A significant 2017 Constitutional Court ruling allowed followers of indigenous beliefs to leave the religion section on their official documents and legally acknowledge their beliefs.
• 😀 Despite legal changes, there have been practical challenges for indigenous faith followers, especially in rural areas like Sumba, where many still list a recognized religion on their ID cards to access government services.
• 😀 Some followers of indigenous faiths, such as Marapu in Sumba, continue to maintain their traditional beliefs while also navigating the pressures of modern religious expectations and societal norms.

Q & A

What is the significance of the Piagam Jakarta in Indonesia's constitutional history?

The Piagam Jakarta was a key document formulated by the BPUPKI on June 22, 1945, and it laid the foundation for the Constitution of the Republic of Indonesia. It originally proposed a state based on Islam but was revised to accommodate a more inclusive approach, ensuring religious freedom for all citizens.

Why was the phrase 'with the obligation to implement Islamic law for its adherents' removed from the Indonesian Constitution?

The phrase was removed to ensure that the state would treat all religions equally and not favor Islam over other faiths. This change was made to promote religious pluralism in Indonesia.

What role did the Department of Religious Affairs (Departemen Agama) play in Indonesia's religious landscape after its formation?

Formed in 1946, the Department of Religious Affairs was responsible for overseeing the nation's recognized religions and managing religious affairs. It determined which religions were officially recognized and served by the state, including Islam, Christianity, Catholicism, Hinduism, and Buddhism.

How did the state recognize Confucianism in Indonesia, and what challenges did it face?

Confucianism was officially recognized as a religion in Indonesia by the government in 1965, but it faced challenges, especially with the state questioning its status as a religion. Confucian adherents, along with practitioners of local beliefs, were often pressured to convert to recognized religions.

What was the impact of the 1965 law on the treatment of 'kepercayaan' (faith groups) in Indonesia?

The 1965 law, which aimed at preventing religious abuse and desecration, labeled faith groups (kepercayaan) as potentially disruptive to public order. This led to the persecution and forced conversion of adherents of traditional belief systems, who were often accused of being anti-religious or communist.

What changes occurred for 'kepercayaan' groups in Indonesia in the 1970s?

In the 1970s, there were political attempts to gain the support of faith groups through specific policies, such as declaring the belief in a single God as equivalent to religion. However, this did not lead to full recognition, and practitioners of local beliefs continued to face challenges in asserting their identities.

What was the significance of the 2006 population administration law for followers of 'kepercayaan' in Indonesia?

The 2006 law allowed followers of 'kepercayaan' to leave the 'religion' field on their identification cards blank, providing them with the option to opt-out from choosing an officially recognized religion, which marked a significant shift towards recognizing their beliefs more openly.

What was the 2017 Constitutional Court ruling about the rights of 'kepercayaan' adherents?

In 2017, the Indonesian Constitutional Court ruled in favor of the rights of 'kepercayaan' adherents, allowing them to leave the religion field blank on their ID cards and officially recognizing their beliefs. This was a landmark decision in recognizing traditional belief systems as valid forms of spiritual practice.

How do followers of Marapu in Sumba navigate their religious identity in Indonesia?

Followers of Marapu in Sumba often face challenges in maintaining their traditional beliefs due to the influence of Christianity and Catholicism. Many opt to list their religion as one of the recognized faiths on their identification cards to access state services, even if they do not fully follow that religion.

What role do family and heritage play in the preservation of Marapu beliefs?

In Marapu culture, the preservation of traditional beliefs is passed down through generations. Each family ensures that one of their children inherits the customs and rituals, ensuring the continuity of Marapu after the older generations pass away. This practice is vital for keeping the tradition alive amidst external religious pressures.