Disputed Churches in Jakarta

Disputed Churches in Jakarta Ihsan Ali-Fauzi • Samsu Rizal Panggabean Nathanael Gratias Sumaktoyo • Anick H.T. • Husni Mubarak Testriono • Siti Nurhayati Translated by Rebecca Lunnon Edited by Tim Lindsey and Melissa Crouch Disputed Churches in Jakarta Disputed Churches in Jakarta Ihsan Ali-Fauzi Samsu Rizal Panggabean Nathanael Gratias Sumaktoyo Anick H. T. Husni Mubarak Testriono Siti Nurhayati Translated by Rebecca Lunnon Edited by Tim Lindsey and Melissa Crouch Abstract Healthy pluralism requires space for all religious adherents to worship and construct places of worship in accordance with their convictions. The state should protect this right as an essential matter. Despite this normative ideal, there is still much controversy surrounding the construction of places of worship in Indonesia. In the last few years, the planned construction of a number of places of worship has been disputed, although others have been able to overcome these problems by relying on different strategies. This research seeks to examine the factors that play a role in initiating and resolving conflict over places of worship. Places of worship are specifically limited in this study to Catholic churches and Protestant churches that are members of the Communion of Churches in Indonesia (Persekutuan Gereja-gereja di Indonesia, PGI). The methods used were participant observation and in- depth interviews of churches representing one of four categories: (1) undisputed churches; (2) disputed churches that have since resolved the dispute; (3) originally undisputed churches that have since become disputed; and (4) churches that have never been able to resolve the dispute. Based on thirteen case studies, the research on which this report is based confirms the influential role of state regulation and social factors. The cases show that the obstacles some churches experience are generally related to weak government agencies due to political, social or ideological reasons. In terms of social factors, demographic factors were not found to have an influence. Resistance to churches was more often caused by a lack of communication, or provocation or intimidation by specific groups. After describing and analysing the thirteen cases selected, this monograph closes with conclusions and recommendations.*** Disputed Churches in Jakarta Reprint Edition, published by the Center for the Study of Religion and Democracy (Pusat Studi Agama dan Demokrasi [PUSAD]), Paramadina Foundation, February 2014 Ihsan Ali-Fauzi, Samsu Rizal Panggabean, Nathanael Gratias Sumaktoyo, Anick H. T., Husni Mubarak, Testriono and Siti Nurhayati Translated by Rebecca Lunnon Edited by Tim Lindsey and Melissa Crouch Originally published in Indonesia as Kontroversi Gereja di Jakarta by the Center for Religious and Cross-cultural Studies (CRCS), Postgraduate School, Gadjah Mada University (Yogyakarta) in 2011. The first English edition of this book is published in cooperation with the Asian Law Centre and the Centre for Islamic Law and Society at the University of Melbourne, The Paramadina Foundation (Jakarta) and CRCS, Gadjah Mada University. Cover design & Layout by Irsyad Rafsadi ISBN: 978-602-96257-3-8. Translation was funded by Professor Tim Lindsey’s ARC Federation Fellowship “Islam and Modernity: Syari’ah, Terrorism and Governance in South-East Asia”. Professor Lindsey was appointed as an ARC Federation Fellow in 2006, a 5-year appointment funded by the Australian Research Council (ARC). Extremism in Southeast Asia responds to challenges that western-derived modernity poses for Islam, including market economies, democracy and nation states. Professor Lindsey examined the different responses to these challenges through research on regional Muslim communities, institution building, mentoring young scholars and commu- nity engagement in the Southeast Asian region. The Fellowship also aimed to help strengthen the Melbourne Law School as a hub for research and public engagement on issues related to Islam and law in our region. All information included in the English translation of this report is subject to copyright. The persons and institutions involved in the production of this document do not guarantee the accuracy of the information contained in this report and do not necessarily endorse any views expressed or services offered therein. Contents Preface iii Preface to The English Edition xiii Glossary xix CHAPTER I INTRODUCTION: THE GENEALOGY OF DISPUTES OVER SACRED PLACES 1 Research Scope: Controversy over the Construction of Churches 1 Why Controversial? State Regulations and Social Factors 5 Research Context: A History of Churches in Jakarta 9 Regulations for Places of Worship: Then and Now 16 16 CHAPTER II CONTESTS OVER CHURCH BUILDINGS 27 Undisputed Churches 27 - St. Aloysius Catholic Church and St. Valentino Chapel 28 Disputed Churches Resolved 32 - St. Mikael Catholic Church 33 - Seroja Pasundan Protestant Church 43 - Terang Hidup Indonesian Protestant Church 47 - The Cathedral 54 - St. Albertus Catholic Church 61 - Nehemia Javanese Protestant Church 68 i ii Undisputed Churches, Now Disputed 75 - St. Bernadet Catholic Church 75 - Yasmin Indonesian Protestant Church 82 - Pangkalan Jati HKBP 91 Disputed Churches, Unresolved 98 - Filadelfia HKBP 98 - St. Johannes Baptista Catholic Church 107 - Santo Yohanes Maria Vianney Parish 116 CHAPTER III DYNAMICS OF CHURCH PERMITS 129 FKUB’s Authority and Representation 129 Triggers and Fuel for the Conflict 131 Mediators and Conflict Resolution 134 Actors behind the Conflict 137 Socio-Economic Demographics 141 The Local Politics of Conflict 142 CHAPTER IV CONCLUSION 145 Conclusion 145 - State Regulations 145 - Social Factors 147 Recommendations 148 - To the Government 148 - To Religious Leaders and Organisations 150 Limitations and Generalisations 152 Bibliography 155 Attachments 159 List of Interviewees 161 Attachments 165 List of Church Addresses 165 Institute Biographies 166 Authors’ Biographies 168 Preface Introduction to the Monograph Series on the Practice of Pluralism There is always some ambiguity when how diversity is to be managed is discussed in Indonesia. During the New Order, there appeared to be harmony between groups that differed in terms of their customs (adat), culture, religion, languages or their status as migrants or natives, among other things. The government intentionally managed this diversity to ensure the law and order and harmony that would allow for economic development. In reality, there were many issues inherent in this strict control of harmony, particularly the popular SARA issue. An acronym for Suku, Agama, Ras dan Antargolongan (Ethnicity, Religion, Race and Inter-group relations), SARA referred to the dictum that ethnicity, religion, race and inter-group relations – the most prominent sources of difference – were sensitive issues and had to be treated carefully. They could not be dealt with in a way that angered any particular group, and as such any discourse on these issues was limited. Channels through which citizens could participate in discus- sion of these issues were restricted to officially provided. For iii iv Disputed Churches in Jakarta religious issues, the channel was religious councils, believed to represent religious communities. There were also official as- sociations to represent cultural or customary issues and, even within schools (as discussed in one monograph in this series) there were facilities for student participation, including the OSIS (Intra-School Student Organisation). This had two functions: to provide a space for student activities and to limit those activities and the involvement of particular groups. Under New Order corporatism, participation was no different to mobilisation. Another icon of the New Order was the Beautiful Indonesia Miniature Park (Taman Mini Indonesia Indah) in Jakarta. It recog- nises the immense diversity of Indonesia but at the same time limits that recognition. It displays different traditional houses and places of worship but the number of different traditional houses or places of worship is set, finite. As this display has it, culture, customs (adat) and religion seem to be unchanging, singular, like museums. There are at least two problems with this representation. First, diversity is not limited to the number of displays on show, or to any set number. Second, it leaves no room for the incredible diversity that occurs within each of these depic- tions, or the fact that each culture, custom, or religion is not an inanimate object, but continues to move, change and struggle for recognition of its aspirations. It is not enough to just “preserve” these cultures, customs or religions. Their vitality also needs to be recognised. The Taman Mini Indonesia Indah model also denies inter-linkages between tribes, races, cultures, customs and even religions. It is as if each diverse form is separate, stands alone, and has no convergence beyond the fact that each is on display in the Indonesian “park”. Interestingly, after the collapse of the New Order, triggered by the popular calls for Reformasi, or ‘reformation’, there was little change to this paradigm. There was greater space for diversity but clear boundaries remained. The number of “officially recog- Preface v nised religions” increased by one, and the number of provinces also increased as old provinces were divided differently under the decentralisation policy, but all this occurred within certain boundaries. Under the New Order, the harmony paradigm was questioned but Indonesians also took pride in Indonesia

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