Politik Pengakuan Agama Leluhur di Indonesia (Part 2) - Dr. Saprillah Syahrir

Summary

The transcript discusses the challenges and complexities surrounding the recognition and implementation of local religions and beliefs in Indonesia. It explores the legal and institutional hurdles that prevent these communities from receiving adequate recognition, despite existing regulations. The conversation highlights the distinction between official religions and local beliefs, and the impact of government policies and societal attitudes. Issues such as the lack of support from state institutions, discriminatory practices, and the exclusion of local spiritual connections to land are discussed, calling for more equitable treatment and implementation of laws.

Takeaways

• 😀 The script discusses the recognition of local religions in Indonesia and the challenges in implementing policies that support them.
• 😀 Post-reform regulations have created space for local religions, but the implementation of these policies is still lacking in practical application on the ground.
• 😀 Despite the recognition of Konghucu (Confucianism) during President Abdurrahman Wahid's administration, its implementation at the local level has been less effective.
• 😀 A significant issue is the legal framework in Indonesia, such as the 1965 PMPS regulation, which limits the recognition of religions to only six official ones.
• 😀 The government categorizes local belief systems differently from official religions, placing them in a separate category that may limit their recognition and rights.
• 😀 There has been a push to integrate belief systems more comprehensively within governmental structures, but efforts such as the creation of a Directorate for Belief Systems within the Ministry of Religious Affairs have not succeeded.
• 😀 The state has failed to fully protect local belief systems and their communities, leaving them vulnerable to societal stigma and discrimination.
• 😀 The discourse on belief systems and local religions reveals tensions between the state's monotheistic orientation and the pluralistic nature of Indonesia’s indigenous belief systems.
• 😀 The 2013 Permendikbud Regulation, which provides protection for belief institutions, highlights the state's limited efforts to address issues of stigma and discrimination toward local religions.
• 😀 One of the main issues remains the state’s reluctance to view local belief systems as legitimate religious systems, instead reducing them to cultural practices, which undermines their theological and spiritual significance.

Q & A

What is the primary issue discussed regarding the recognition of local religions in Indonesia?

The primary issue discussed is the challenge of recognizing local religions and beliefs in Indonesia, particularly after the post-reformation period. While certain religions have been granted recognition, the implementation and practical acknowledgment of local beliefs remain inconsistent and often hindered by regulations and government policies.

What significant regulation from the past is mentioned as a barrier to the recognition of local religions?

The 1965 Presidential Instruction (PNPS No. 1/1965) is mentioned as a major barrier. It has historically restricted the recognition of religions, officially acknowledging only six major religions and limiting the acceptance of local beliefs.

How has the Indonesian government historically categorized religions and beliefs?

The government has historically categorized religions into 'official religions' and 'beliefs.' The six recognized religions are Islam, Christianity, Catholicism, Hinduism, Buddhism, and Confucianism, while other local beliefs are often placed under the 'kepercayaan' (beliefs) category, which is handled separately from religious affairs.

What was the government's stance on the inclusion of local beliefs in national policies in the early 2000s?

In the early 2000s, there were attempts to include local beliefs more comprehensively in national policies. However, despite efforts, such as proposals for a dedicated Directorate-General for local beliefs in the Ministry of Religious Affairs, these initiatives did not succeed.

How did local belief communities, such as the Tolotang community, respond to being categorized under Hinduism?

The Tolotang community was not enthusiastic about being categorized under Hinduism. Some members felt comfortable with the status quo, but they expressed concerns about potential changes in policy that could affect their ability to practice their beliefs freely. They were wary of shifting regulations that could undermine their cultural and spiritual practices.

What role did the Ministry of Religious Affairs (Kemenag) play in managing religious affairs in Indonesia?

The Ministry of Religious Affairs (Kemenag) is responsible for managing the six recognized religions, while beliefs and local religious practices are handled by the Directorate for Beliefs. The distinction has led to a separation of policies and services for local beliefs and mainstream religions.

What issues did the speaker highlight about the legal and administrative framework regarding local religions?

The speaker highlighted that the administrative framework is not rigid and deliberately differentiates between 'religions' and 'beliefs.' This has led to challenges in providing consistent and equitable services to local belief communities. For instance, local religions often lack proper legal recognition and administrative support.

What are the key challenges in the implementation of policies for local beliefs, according to the speaker?

The key challenges include the lack of political will and effective implementation of policies, such as the underfunding of programs for local belief communities. Additionally, there is a systemic bias toward monotheistic religions, which leads to the marginalization of local beliefs in state affairs.

How did the 2017 Constitutional Court decision impact local religions in Indonesia?

The 2017 Constitutional Court decision allowed for local religions to be officially recognized on identity cards (KTPs). However, the implementation has been met with resistance from certain religious groups, such as MUI (Indonesian Ulema Council), which rejected the inclusion of local beliefs in official documents, fearing it would equate them with mainstream religions.

What is the role of the Ministry of Education (Kemendikbud) in relation to local belief communities?

The Ministry of Education (Kemendikbud) is responsible for managing the Directorate of Beliefs, which deals with local belief communities. However, this system further marginalizes local beliefs, as they are not treated with the same importance as recognized religions, leading to a lack of support and resources for these communities.