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MISSION SPARKS: Academic Journal of Asia Region EDITORIAL BOARD Dr Academic Journal of Asia Region July 2020 8th Edition MISSION SPARKS: Academic Journal of Asia Region EDITORIAL BOARD Dr. Dyah Ayu Krismawati (Chief Editor) Dr. Ferdinand Anno Prof. Dr. Jan Aritonang Dr. Jeaneth Faller Dr. Uwe Hummel Drs. Petrus Sugito, M.M. Dr. Retnowati Wiranta PRODUCTION AND ASSISTANCE TEAM Homar Rubert R. Distajo (Editing and Layout Artist) Yuliani Gulö (Finance and Administration) Dr. Uwe Hummel (Editing) Raquel Lipata (Editing) Leila F. Distajo (Editing) Marie-Anne Halilm (Editing) Terri-Lynn Smith (Editing) Petrus Sugito (Coordination) Julian Tampubolon (Production and Distribution) Address: UEM Asia Regional Office Jl. Pdt. J. Wismar Saragih, Bane, Kec. Siantar Utara, Kota Pematangsiantar, 21142 North Sumatra, Indonesia Phone: +62 622 7357681 [email protected] / www.vemission.org UEM Mission Sparks: Academic Journal of Asia Region is published twice a year in January - May and June - December. Cost (per copy): In Indonesia - Rp. 50,000.00 For subscription, please send email to: [email protected] Attn: Yuliani Gulö or Homar Rubert Distajo Payments should be made through fund transfer: BNI (Bank Negara Indonesia) Account name : UEM ASIA Account Number : 0128002447 Note: Payment for Mission Sparks Journal ISSN 2527-9890 2 Table of Contents I. Editorial Note 4 - 5 II. Human Dignity–Human Rights–Theology: Perspectives and Positions (Marie-Anne Halim) 6 - 42 III. DIALOG ANTAR-PERADABAN: Acting Together in Resisting Violence and Extremism in Indonesian Perspective (Johanes Mardimin) 43 - 79 IV. INTER-CULTURAL DIALOGUE: Acting Together in Resisting Violence and Extremism in Indonesian Perspective (Johanes Mardimin) 80 - 113 V. Nahdlatul Ulama dan Muhammadiyah: Sekelumit Sejarah, Komitmen dalam masyarakat Plural dan Tantangan (Dyah Ayu Krismawati) 114 - 127 VI. Nahdlatul Ulama and Muhammadiyah: Short History, Commitment in the pluralistic Society and Challenges (Dyah Ayu Krismawati) 128 - 140 VII. UCCP Acting Together in Resisting Violence and Extremism towards Justice, Peace and Reconciliation (Juliet Solis-Aguilar) 141 - 152 VIII. ISLAM DI TENGAH MASYARAKAT MULTIKULTURAL INDONESIA: Studi Konsep Multikultural Abdul Aziz Sachedina (Purjatian Azhar) 153 - 173 IX. ISLAM IN THE MIDDLE OF INDONESIAN MULTICULTURAL COMMUNITIES: Study of Multicultural Concepts of Abdul Aziz Sachedina (Purjatian Azhar) 174 - 192 X. Media Sosial, Radikalisme dan Peluang Membangun Perdamaian: Sharing dari GKJW dalam Aksi Bersama Menolak Kekerasan dan Ekstrimisme Menuju Keadilan, Perdamaian dan Rekonsiliasi (Brahm Kharismatius) 193 - 214 Cover concept: courtesy of Ms. Terri-Lynn Smith, Project officer in Asia region 3 An Editorial Note Violence and extremism are the reality in our society. Recently, the most staggering incident is the violence done by police officers to George Floyd in Minneapolis. This violation of human rights triggered demonstrations around the world. In the social media is the protest done with hashtag #BlackLivesMatter. It aims to find justice and to protest against racial discrimination and violence to the African de- scent populations. Violence and extremism, based on race, religion, and politics, contra- dicts to the principles of justice, peace, and reconciliation. Therefore, we should be in solidarity to one another and act together in resisting violence and extremism should be pursued. The UEM during its Gen- eral Assembly in 2018 adopted the theme “Being Salt of the Earth - Acting Together in Resisting Violence and Extremism towards Justice, Peace, and Reconciliation”. This theme becomes the foundation of all activities. The Mission Spark 8th edition presents articles on the theme “Acting Together in Resisting Violence and Extremism towards Justice, Peace, and Reconciliation” as follows: Marie-Anne Halim wrote about human rights and human dignity, his- tory of modern human rights and their relation to theology. She un- derlined the theological model of reason described by Heinrich Bed- ford-Strohm as the most interesting in practice for several reasons. In her article Marie-Anne Halim encouraged churches to stand up for human dignity and human rights. Johanes Mardimin described the history of Islam and the development of Political Islam in Java, especially fundamentalist, radicalism and extremist groups which was triggered by clash of civilizations and the imbalance of power between the opposing groups of civilizations. In order to be able to control the development of fundamentalism he suggested several concrete steps. 4 Dyah Ayu Krismawati argued that Nahdlatul Ulama and Muhammadi- yah are important actors in fighting against religious extremism and in building a good interfaith relation in Indonesia. However there are challenges faced by both organization on relation between them and with other faiths. Juliet Solis Aguilar underlined the important role of the Church in eve- ry society to fulfill its calling as the “salt and light of the world” (Matthew 5:13) and to do the mandate to “provide justice for the needy and the fatherless; uphold the rights of the oppressed and the destitute” (Psalms 82:3). She elaborated the concept of peace based on justice which is deeply rooted in the UCCP’s theological un- derstanding of the Kingdom of God and articulated in the UCCP’s statement of faith. Purjatian Azhar argued that Islam should be a mediation to reduce the potential for conflict in the multicultural society of Indonesia. He offered the multicultural concept from Abdul Aziz Sachedina which should be mainstreamed into the context of the multicultural society of Indonesia. Brahm Kharismatius explained the important role of the new media as a tool for peace dissemination in the society. The new media is im- portant in building a culture of tolerance, proclaim the narratives of peace and rejecting the view of radicalism. He researched on the new media of GKJW. Enjoy Reading! Rev. Dr. Dyah Ayu Krismawati Executive Secretary of UEM Asia Department and Chief Editor 5 Human Dignity – Human Rights – Theology: Perspectives and Positions. Rev. Marie-Anne Halim 1. Introduction “All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.”1 Article 1 Universal Declaration of Human Rights “The State values the dignity of every human person and guarantees full respect for human rights.”2 Article 2 (11) Constitution of the Republic of the Philippines “The Republic of South Africa is one, sovereign, democratic state founded on the following values: Human dignity, the achievement of equality and the advancement of human rights and freedoms.”3 Article 1 Constitution of the Republic of South Africa “Human dignity shall be inviolable. To respect and protect it shall be the duty of all state authority.”4 Article 1 (1) Basic Law for the Federal Republic of Germany Four examples of legal texts in which human dignity and human rights are postulated. The special: All – except the UDHR – are consti- tutions, i.e. the basic texts on which the respective states are found- ed. The UDHR, on the other hand, is a supranational programmatic text of the United Nations and thus finds recognition in most states. 1 UN (1948). 2 Republic of the Philippines (1987). 3 Republic of South Africa (1996). 4 Bundesrepublik Deutschland (2019). 6 What unites the exemplary constitutions are inhumane experienc- es in the respective history of the country. The Philippines and South Africa, after centuries of oppression and a struggle against a colonial power full of deprivation, gained their independence and, when founding the state, under the influence of the abuse of power by for- eign state power experienced over generations, adopted constitutions in which human dignity is used as the foundation of the legal system respectively as a standard for all state action. After the experiences of the Second World War and the unspeaka- ble suffering for which the criminal state under Adolf Hitler and the National Socialists was responsible, the fathers and mothers of the Basic Law of the Federal Republic of Germany made a conscious deci- sion to declare human dignity as inviolable in the very first sentence of the constitution and to oblige the state to protect it: “Never again!” Also as a consequence of the period between 1933 and 1945, the United Nations, which was founded after the Second World War, passed a resolution on human rights in 1948 with the UDHR, which is not legally binding on the states and certainly does not have constitu- tional status. Nevertheless, its existence – as well as the pacts on hu- man rights that were subsequently created – is evidence of the peace efforts of the international community. The fact that human rights and their objectives – freedom, justice and peace – have lost none of their topicality and relevance even in the 72nd year since the declaration of the UDHR should hardly be de- nied. It is controversial, however, whether and how the concepts of human dignity and human rights, which are open to rationale, are to be interpreted concretely and filled with content, so that a consensus can be reached. Within Christian theology there are voices that reject the preoccu- pation with the concepts of human rights and human dignity. That may be due on the one hand to the claim that one had to accept west- ern values if one wanted to deal with the terms. On the other hand, it 7 is also repeatedly argued that these are legal concepts, which there- fore lie outside the theological sphere. However, it is stated
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