Muslim-Christian Relationships in Indonesian Reform Era Within the Framework of Democracy: Case Study of Bandung, Bekasi and Bogor (1998-2015)

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Advances in Social Science, Education and Humanities Research (ASSEHR), volume 129 Third International Conference on Social and Political Sciences (ICSPS 2017)

Muslim-Christian Relationships in Indonesian Reform Era Within The Framework of Democracy: Case Study of Bandung, Bekasi and Bogor (1998-2015)

Angel Damayanti Faculty of Social and Political Sciences Universitas Kristen Indonesia Jakarta – Indonesia [email protected]

Abstract- A relatively peaceful and harmonious essential basis for the enforcement, promotion relationship between Muslims and Christians in and protection of human rights, including the Indonesia has been dotted by religious religious freedom and right to exercise its intolerance and worship restrictions in the form worships. Nonetheless, this article performs of churches destruction, banned and closed. The that the changing of the political system in majority of restrictions happened in West Java Province, mostly in Bandung, Bekasi and Bogor Indonesia towards more democratic worsened regions where this research use them as a case the Muslims-Christians relationship as it study. Ironically, the majority of restriction resulted in significant numbers of worship occurred in the Reformasi era, where the restriction in several areas of Indonesia, political system should have promoted human particularly in West Java province. rights and practices of the decentralized system. It is true that international community Against this background, this thesis seeks to find and national authorities in Indonesia have out the cases of worship restriction in reform era placed a comprehensive and legal basis for and how a democratic government deals with human rights promotion and protection such restriction. To answer the questions, this research utilizes qualitative methodology including for the religious freedom. As particularly the case studies, to ensure the reported by some non-government comprehensiveness of its data sources and organizations, both local and international, the analyzes. By employing theories of democracy implementation remains problematic. and democratization, decentralization, and Apparently, there is a gap between the policy human rights, this study finds that Muslims- made by central governments and its Christians relationship since the beginning of implementation by local governments. This their encounter in Indonesia has been spoiled by article therefore deeply elaborates the issue of reciprocal threat perception regarding the the antagonistic relationship between the suspicion of Christianization vis a vis the suspicion of the establishment of the Islamic majority Muslims and minority Christians in state. Indonesia, which is endorsed by the local government and followed by worship Keywords-Muslims-Christians relationship, restrictions in the era of democracy. Indonesian Reform era, democracy, religious Interestingly, worship restrictions in intolerance, worship restrictions. Indonesia come together with the democratic

transition in the country. The political system changing from an authoritarian into a more I. INTRODUCTION democratic state in the late 1990s has raised hopes to its people that they would have An ancient Greek philosopher, Aristotle enjoyed a greater human rights promotion and (350 BC), had put an important foundation of protection, including the freedom of thought, democracy when he said that democracy union, speech, religion and its practices of coexists with the enactment of liberty and worship. This study finds that a democratic equality, which then becomes the central system in Indonesia worsened the Muslim- element of human rights. The conception of Christian relationship and resulted in religious democracy keeps developing, and now many intolerance and worship restriction in countries in the world claim themselves to particular areas such as Bandung, Bekasi and become democratic states. Influenced by Bogor, which are endorsed by the local western political scientists [1], state leaders government. believe that democratic political system is an

Copyright © 2018, the Authors. Published by Atlantis Press. 9 This is an open access article under the CC BY-NC license (http://creativecommons.org/licenses/by-nc/4.0/). Advances in Social Science, Education and Humanities Research (ASSEHR), volume 129

Using the qualitative research design, Similarly, the Indonesian Muslims are not one particularly the case study, this article united actor as they follow very diverse emphasizes the importance of social and streams embracing from traditional, modern, political context for understanding the current puritan, extreme, fundamentalist and radical. phenomenon and encourages the researcher to The majority of them, if not all, follow Sunni, have close involvement in social and/or and most of them join Nahdlatul Ulema (NU) political fields to gain information and as well as Muhammadiyah, the biggest Islamic important data [2]. This study uses both Organizations in Indonesia which claim to primary and secondary data to support its have more than 40 million and 30 millions analysis. They are collected from interviews members respectively. with religious leaders and government officers Although Muslims and Christians first as well as from various literature, reports encounter was sensitively marked with documents, and database collected by other rejection and negative perception, the feelings scholars and/or researchers, such as of nationalism and the desire to expel Dutch Persekutuan Gereja-gereja di Indonesia (PGI), colonialists as their common enemy eventually Forum Komunikasi Kristiani Jakarta (FKKJ), united them. In the second Youth Congress, Wahid Institute (WI) and Setara Institute (SI). 27-28 October 1928, youths from Java, This article will be organized in five sub- Sumatera, Betawi (Jakarta), and Celebes or chapters, started by the background and Sulawesi, who are Muslims, and Christian followed by the historical description of the youths from North Sumatera, Ambon, and dynamic relationships between Indonesian Chinese descendants, came together and Muslims and Christians. Afterwards this article declared themselves as one nation, regardless will elaborate how a democratic transition their religions. This Muslims-Christians worsened Muslims-Christians relationship and relationship was considered positive until contributed to worship restrictions by looking Indonesia gained its independence in August at cases in Bandung, Bekasi and Bogor, and 1945. eventually, this article will be concluded by Couple months before the Indonesian recommendations. Independence Declaration, there was a debate between nationalist groups and religious II. THE DYNAMIC OF MUSLIM- groups, mostly from Islamic groups, regarding CHRISTIAN RELATIONSHIPS IN the form of the state and the ideology that the INDONESIA country would use. Religious groups from Masyumi, Nahdlatul Ulama, Partai Syarikat Christianity entered Indonesia brought by Islam Indonesia, and Islamic Party called Germany, Portuguese and Dutch missionaries PERTI, insisted on establishing an Islamic when Islam reached its peak in most of State, as they believed that most of the Indonesia in the 16th century. The evangelism Indonesian people embraced Islam as their practised by Western missionaries was difficult religion. Yet leaders from nationalists, such as to apply to the local Muslims people, 1 particularly in Java and Sumatra, rejected the Soekarno And Hatta prevailed to convince them to establish the state of Indonesia in a new religion. They often described Christian secular form of Republic concerning all missionaries and their followers as infidels or religions with the consideration of the diversity devils and the religion is always associated of ethnics, religions and races in Indonesia. with the colonialists and perceived as “a They eventually agreed to establish a state with religion of the colonialists” [3]. This situation Republic system and accepted Pancasila as the caused Christianization only succeeded in ideology instead of Islamic laws [6]. North Sumatera and Eastern part of Indonesia This positive relationship between such as East Nusa Tenggara, Ambon, Manado Muslims and Christians relatively lasted until and Papua, who remained practised the local the end of New Order Era under Soeharto’s beliefs as well as animism and dynamism [4]. regime. According to Mujiburrahman [7], One thing that we need to note that Soeharto successfully increased the economic evangelists from different countries conveyed welfare and the national security with a strong different teachings and practices of military power, which was used to against any Christianity in Indonesia [5], as there are domestic disturbances including that came Catholic, Lutheran, Calvinist, Anglican, from religious groups. With his ability to Mennonite, Baptist, Methodist, Pentecostalism stabilize the national situation as well as and Charismatic denominations spread and then developed all over Indonesia. Such divergent accordingly explains the logics 1 Sukarno expressed his political view about the form of the behind the establishment of a great number of newborn state, Indonesia, in Public Lecture in University of Indonesia, 7 May 1953, titled, “Negara Nasional dan Cita-Cita churches within the Christian community. Islam.”

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regional security, there was no significant adhered by the majority of Indonesia people, tension between Muslims and Christians. The numbers to 207.176.162 or 87,21% of the total increasing numbers of Christian followers have population, followed by Protestant that has provoked suspicious from Muslims towards 16.528.513 people or 6,96%; Roman Catholic Christianization programs conducted by with 6.907.873 adherents or 2,91%; Hinduism missionary organizations in Indonesia and with 4.012.116 or 1,69%; Buddhism shares from abroad. This situation then developed 1.703.254 people or 0,72% and Confucianism into a tension between Muslims and Christians with 117.091 followers or 0,05%. Other beliefs during New Order Era [8]. have 299.617 followers or 0,5%. The tension deteriorated at the end of Although Christianity (Protestant and Soeharto’s regime and when political system Catholic) ranks second largest population in in Indonesia finally changed into a more Indonesia, according to National Census by democratic regime in mid-1998. Started with a Central Statistic Agency in 2010, the number church destruction in Gereja Misi Injili in of its followers significantly grows from 2.8% Pontianak in March 1996 and then followed by in 1933 to 7.39% in 1971, 8.83% in 1980, Situbondo cases, in which more than 15 9.6% in 1990, and 9.87%. The increasing churches were destroyed in the same time, the number of Christians is accordingly followed situation between Muslims and Christians got by a rapid growth of its worship places. This is worsened. There were altogether 145 churches not to mention the dissension of churches had been destructed and burnt only in 2 years, denomination influencing their followers to (1996-May 1998) [9]. The tension apparently establish their churches based on came from both groups, resulted from their denominations. The prohibition from the movements and activities. leaders of certain churches to their On the one hand, Suharto points out the congregations to join churches other than their aggressive Christianity missionary activities denominations, which they claim to have using churches for converting massive different teachings and doctrines, provokes the Muslims to Christians as a trigger to their establishment of many new churches based on tension [10]. The missionary program usually denominations. comes in the form of giving basic needs, The increasing numbers of Christian sponsorship for education and free medical followers and the obscurity numbers of treatments for the needy people. The Christians' worship places to a greater extent missionary activities are allegedly supported raise concern and are perceived threat by some by the rising of Pentecostalism and Muslims. They have been critical of so-called Charismatic (Neo-Pentecostalism) Christian Christianization program conducted by the movements in Indonesia, brought by the US churches and missionary organizations from missionaries in the late 1970s [11]. They Indonesia and abroad [12]. Such delivered their teachings using advance Christianization program provokes insecurity methods, such as making revival services and feeling of the hardline groups, and they react healing ministry2 Withdrawing a lot of people accordingly to what they considered as to join the ministry. Christian provocation. They perceive that they As a result of Christianity missionary, the need to defend their faith and reject any efforts number of Christian adherents has grown and to convert their Muslim friends, including become the religion with a second largest through the services that are conducted at a number of followers in Indonesia, after Islam. Christian's home covered by birthday In 2010, the Central Bureau of statistic (BPS) celebration [13]. as cited in 2015 Annual Report of Indonesian On the other hand, Solahudin focuses on Ministry of Religion Affairs, records that Islam the rise of political Islam that initially happened in Iran, which then provoked Islamic group in Indonesia to conduct similar ways to 2 Revival services and healing ministry are usually conducted by the denomination of Pentecostal and Charismatic topple Soeharto’s regime. This situation Churches in a broad place, such as in convention halls, hotels created fear towards Christians, as they or at open space, with massive numbers of people involved perceived the Muslims were establishing an and well-prepared program. The organizers sometimes also publish the revival services information through radio, TV, Islamic State in Indonesia and this would harm banners and flyers to invite a lot of people who are in faith their life and interests in Indonesia. Over the degradation, experience severe sickness and/or other bad years Christians perceive that radical Muslims situation to come and to have a revival in their life or to be healed from their sickness. This method can be very have been devoting their efforts to establish an attractive to bring a lot of people, mostly Christians and other Islamic State in Indonesia, which is rooted in religion adherents, to come and to experience what they the establishment of Darul Islam in 1948 [14]. claim as a revival and healing movement. At the end of the service, the priests usually invite those who are not believers The history of Islamic State started when yet to come and to be prayed so they can accept Christianity Kartosuwirjo had a disappointment with the as their religion.

11 Advances in Social Science, Education and Humanities Research (ASSEHR), volume 129

legal government under Soekarno and including the inter-faiths relationship. As perceived that nationalist party could not fulfil confirmed by Bahtiar Effendy, rather than the aspiration of majority Muslims in responding to the Indonesian democratic Indonesia. His mission was then to establish an transition, some social and political Islamic State supported by Daud Beureuh in movements emerged as instruments to actively Aceh and Kahar Muzakar in South Sulawesi. express and uphold radical ideology using the Kartosuwirjo’s Islamic State covered West religious symbol. This accordingly creates Java, Central Java, partly of Aceh and South religious intolerance perpetrated by some Sulawesi. Although this movement was militant and/or hardline groups towards other eventually defeated in 1962, the ideology of religious groups [17]. Islamic State remains embraced by Secondly, the central mission of the Kartosuwirjo’s followers and their descendants political transformation in Indonesia is up to now. The activities of Jemaah Islamiyah delegating government affairs more to local Indonesia (JII) from the 1990s to mid-2000s to government, while certain government stifle the legal government and attack other functions such as fiscal and monetary, foreign religious communities, which are then affairs, judicial security, defence and religion followed by its affiliations currently, remain the authority of central government. performed the aspirations of such ideology Decentralization is vital in democratic system. [15]. In the 6th Global Forum on Reinventing Government organized by South Korea and the III. DEMOCRATIC TRANSITION AND United Nations on 27 May 2005 state leaders WORSHIP RESTRICTION agreed on “Seoul Declaration on Participatory and Transparent Governance” which Democratic transition in Indonesia, which confirmed that “good governance requires an should have promoted peaceful and freedom, appropriate level of decentralization, has apparently been spotted by violence innovation and development of local amongst and within internal religious government.” Such system makes local followers, coupled with religious intolerance. administration works more effectively. Report of National Commission of Human Although religion is part of central Rights (Komnas HAM) in 2015 records that government’s functions, in managing the the abuse against the right of religious freedom establishment of worship places as part of and faith practices numbered to 95, in which religious affairs in Indonesia, the central 61 incidences or about 60% took the forms of government represented by Ministry of banning, blocking, destroying worship places Religious Affairs and Ministry of Home and stopping religious activities. Such Affairs issued joint decree called Peraturan restrictions not only targeted at Christian Bersama Menteri (PBM) No. 8 and 9 in 2006. communities but also to other minority Muslim The core of this decree is delegating the communities such as Ahmadiyah and Shi’ite authority of the establishment of worship and the community of other religious places to the local/regional leader to ensure the adherents. This fact proves that even until order and the smoothness of the religious and 2015, the rights to practice religious belief and belief practices. However, the implementation faith in Indonesia has yet guaranteed, of this joint decree (PBM) has created at least regardless of constitutional mandate, and four critical issues. First, PBM/2006 puts an worship restrictions remain to exist [16]. uneven considering on the role of the head of mocratization in The process of de local government in promoting the religious Indonesia, which has developed since 1998, and worship freedom. As the principle of the brings two major changes including the establishment of worship, places are now seen promotion of freedom regarding union, more from the perspective of order and expression and religion as well as changing security, not from the perspective of promoting from the centralistic types of government to religious freedom as one of the fundamental the decentralization or regional autonomy. human rights. First, with regards to the freedom of speech, Secondly, PBM No. 8 and 9/2006 is in expression and union, Indonesian people may some ways are believed to limit religious perceive it as a stimulation to establish non- freedom more than promote or protect it. It governmental organizations to perform a requires the signatories from 90 users and significant role of civil society in democratic consent from 60 members of the community states. The establishment of civil societies, on surrounding the location (article 14). Thirdly, the one hand, contributes positively to the PBM No. 8 and 9/2006, which initially aimed democratic political system of Indonesia. But, at reducing discrimination, in its on the other hand, it leaves a bulk of problems implementation creates otherwise. Formerly at the social, political and cultural spheres,

12 Advances in Social Science, Education and Humanities Research (ASSEHR), volume 129

the establishment of worship places needs no socio-religious conflicts from late 1990s to special permit. It required a regular permit just mid 2000 in which 192 churches and 28 like the one in the establishment of a regular mosques were destroyed and burnt, as well as building which needed no 60 consent the incidences of terrorist attack such as the signatures of people living surroundings. The Christmas’ eve bombing in 2000 in which 24 role of the government was simply to check churches were exploded [19]. the feasibility, the ownership and the security From a statistical point of view, of the building. The enactment of PBM/2006 Indonesian Christians suffered 35,6 worship inspires people whether to agree or disagree and churches restriction each year from 1998 with the establishment of the church and might to 2015. The following graphic shows that provoke reciprocal protests. Human Right majority restrictions took place in 1998 with Watch (HRW) confirms that PBM/2006 81 churches were restricted. It is then created “unnecessary restriction“ for building consecutively followed in 2011 with 78 worship places [18]. And fourthly, the churches, 2010 with 65 churches, 2002 with 52 PBM/2006 fails to solve the problem of churches, 2004 and 2013 with 51 churches worship restrictions at the grass-roots level. each, 2012 with 47 churches, 2005 with 39 Difficulties in obtaining the permit for the churches, 1999 and 2001 with 31 churches establishment of worship places resume the each, and 2007 with 22 churches. Worship target of violence and intimidation. restrictions took place less than 20 in 2002, With regards to worship restriction, the 2003, 2006, 2008 and 2009 with 10, 9, 17, 14, International Religious Freedom Act of 1998, and 15 churches each. Seen from the periodical published in the 105th US Congress and the sequence, Church restrictions in Indonesia UN Resolution No A/RES/51/93 regarding took into two forms; the first type of restriction Elimination of all Forms of Religious targeted to the established churches, the second Intolerance (Art. 4), has explained the one is targeted to the churches before their terminology from the behavior, activities and establishment [20]. perpetrators. This article mainly uses the definition by looking at two dimensions; first is the policies and activities that launched and committed by the government which restrict and prohibit certain religious groups to conduct their worship activities, and second is all efforts and intolerant acts perpetrated by radical groups to stop minority religious groups’ worship activities, such as threatening, intimidating, destroying, burning, stoning and exploding their worship places that is allowed, tolerated and/or supported by the local government and security apparatus. The supports from local government can be seen through policies launched and/or activities to let the violence happened as well as to support the restriction against Christians’ activities and worship after they received the report or protest from mass and/or hardline groups. As far as religious intolerance materialized in church restrictions is concerned, data collected from Persekutuan Gereja-gereja di Indonesia (PGI) or the Council of Churches in Indonesia, Forum Komunikasi Kristiani Jakarta (FKKJ), Wahid Institute (WI) and Setara Institute (SI) discloses that during Indonesian Reform Era, from June 1998 to Dec 2015, worship restrictions across areas in Indonesia in terms of church destruction, closing, and worship banning have been experienced by at least 643 churches from various denominations. This numbers excluded the worship places destruction in Poso, Palu and Maluku during

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14 Advances in Social Science, Education and Humanities Research (ASSEHR), volume 129

are in the form of attacking, destroying, incidences, while the local government burning, or exploding the worship places, and represented by Bekasi city mayor, Satpol PP, 4% is in the form of sealing. 38% of the local police, head of sub-district and head of worship restriction targeted to residential sub-neighbourhood were behind 30 incidences. houses, which have been used for worship The rest, 41 incidences involved ordinary places and more than 50% restrictions took the Muslims, but received support from FPI and terms of closing and sealing the churches FUI. which they consider ”illegal” or have no A striking example of this is the case of permit from local government and banning the HKBP Filadelfia. The church management worship done in such churches [23]. successfully collected 259 signatures of There are multi causes explaining such agreement from people living in the restrictions. The first and foremost is the surrounding locations. The number of difficulties and the failure in obtaining a permit signatures is even more than that required by for building the church. It, therefore, makes PBM 2006 (60 signatures). Unfortunately, the sense that the majority of restriction actors in HKBP did not even receive consent from the Bandung involved local government apparatus, local ministry of religious affairs and the Inter- as their restriction action is the implementation religious Harmony Forum (FKUB). The of law enforcement against the church HKBP Filadelfia then appealed the case. The constructions, which obtained no permit. In Provincial State Administration Court (PTUN) some incidences, local government apparatus in Bandung and the Supreme Court in Jakarta is represented by the head of sub-district, head won the case. Controversially the Bekasi of the village and local police units for order District Head (Bupati) at that time, Saadudin, and security or also known as Satpol PP. persisted in rejecting to issue the construction Interestingly, in doing such worship restriction, permit of HKBP church [25]. local government officers received support Even when the Supreme Court verdict from local mass and hardline groups such as had won HKBP Filadelphia appeal, the local Front Pembela Islam (FPI), Alliance of Anti- government persisted that the verdict could not Apostate Movements or Aliansi Gerakan Anti be executed due to threat of conflicts with the Pemurtadan (AGAP), and Islamic Reformist protesters. The case proved that the local Movement or Gerakan Islam Reformis government failed to obey the central (GARIS) [24]. Out of 81 church restrictions in government's decision as well as to provide Bandung, 54 cases caused by local protection and to promote order in local government’s action such as reluctant of society. The protester groups supported by the giving letter of permit and their instruction to government offered the HKBP Filadelphia for close or ban churches with or without support relocation [26]. Until 2012, Filadelphia could from local people and hardline groups, 28 not worship at their church building. Hardline restrictions were supported by local Muslim groups blocked Filadelphia members to enter mass and residents, and 25 restrictions were the church building and made them worship in supported by militant/hardline groups, the parking location of the church [27]. including FPI, AGAP, and GARIS. A different case applies in the case of Similarly, Bekasi experienced 89 Santa Clara Catholic Church and HKBP incidences of worship restrictions during 1998- Manseng in North Bekasi. Although these two 2015. Different from incidences in Bandung, churches have got a letter of permission since 28 incidences in Bekasi took the term of 2015 and the major of Bekasi City, Rahmat church closing and or banning. The number of Effendi has justified the construction of these violent incidences in term of church attacks, two churches, the residents supported by destroy and destruction are quiet significant Islamic movements such as Forum Umat with 16 incidences, compared to those of Islam, Bekasi and Forum Anti Pemurtadan Bandung, which only occurred six times. (Anti Apostate Forum), remained rejected the Intimidation and threats by local people and constructions. Even, when the hardliners radical mass were experienced by 31 churches, forced the local leaders to stop the worship and church sealed committed to at least 14 activities conducted by these two churches, churches. Cases in Bekasi show striking Bekasi City major insisted on allowing both figures on the involvement of radical groups churches to commit their services. Effendi's include Islamic Defender Front (FPI), Forum persistence on this issue has provoked a Majelis Peduli Umat (FMPU), Forum Umat contention between the local leaders and Islam, Bekasi (FUI), Forum Islam Bersatu radical groups in Bekasi. Yet, it brought him to (FIB) and Forum Anti Pemurtadan (FAP). The gain an award from National Commissioner on figure is similar to that of Bandung where Human Rights (Komnas HAM) in 2016 [28]. radical mass was involved in 29 of 89

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In Bogor, 11 of the 18 church restrictions are closed/banned due to the failure of getting V. CONCLUSION AND building construction permit (IMB), four of RECOMMENDATION which were closed/banned due to misuse of the The negative interconnection between home store as a church, 6 others were attacked Muslims and Christians in Indonesia has or destroyed, and another church was rejected started since their first encounter with and intimidated by residents. Thirteen reciprocal threat perception becomes the incidences of worship restriction in Bogor dominant explanation. While Muslims accused were conducted by ordinary mass Muslims Christians of continuing Christianization and/or local residents, 10 of which are mission, Christians suspected Muslims supported by local leaders and local community remains installed an agenda on government. Again the issue of the failure in establishing Islamic states. The negative obtaining the construction permit form local perception between these two communities government motivated them to the actions. Six turned into worship restriction when Indonesia restrictions were conducted by FPI and Forum experienced political system transition into a Umat Islam (FUI), a new actor, which only more democratic country in the late 1990s. was active in worship restrictions issue in Ironically, the freedom of union, speech and Bogor, but not in Bekasi and Bandung. expression coupled with the implementation of A striking example is the case of GKI decentralization has become the central issue Yasmin Bogor construction, as it has become a to explain such problem. The creation of political issue and was under the wide media Islamic socio-movements with radical spotlight and attention by the international ideology such as FPI, FUI, AGAP and GARIS community. GKI Yasmin has fulfilled all on one hand and Christianization program requirements for the construction of a Church conducted by Pentecostalism and Charismatic such as getting signatures of agreement from church denominations, on the other hand, has members of community living surrounding it. provoked the religious intolerance between the In 2008 the local government of Bogor, two communities. particularly the office of City Plan and Park Also, with the delegation of authority froze the permit of worship building from central to local government on the construction, without clear reasoning, but worship places establishment through joint simply reviewing the permit. In fact, GKI had decree No. 8 and 9/2006, religious intolerance bought the land and had got a permit for becomes worship restriction that violates the construction. When GKI management staff freedom of religion, particularly in West Java reported the case to National Commission of province. Surprisingly, the perpetrators of the Human Rights, the officer of City Plan and restriction include local government officers Park of Bogor local government argues that the such as the head of sub-district, head of freezing was simply to temporarily cool down district, major and even governor, police unit the pressure from Muslim Activists Forum for security and orders who share the majority (FORKAMI) [29]. of actors, followed by hardline Islamic groups FORKAMI mobilized massive and head of neighborhood. The involvement of demonstration to reject the construction of the government officers in the worship restriction church located on Kyai Haji Abdullah Bin Nuh is manifested in banning church activities Street, a name taken from a late Muslim and/or withdrawing the letter of permit for the legendary leader. They argued, as agreed by church building’s construction, which leads to Bogor Mayor Diani Budiarto, that “It would further destructive activities by Islamic not be good to build a Church on a street hardliner groups. Severely, the government which uses the name of a legendary Muslim failed to provide protection, assistance, and leader," a senseless reason which defeats legal facilitation for Christian congregations to argument [30]. With this in mind, Bogor practice their worship activities. Of the Mayor has made legal constraints in the restricted churches, striking cases such as building of worship place. The Ombudsman, HKBP Filadelfia, Santa Clara Catholic Church which backed up the verdict of the Supreme and HKBP Manseng church in Bekasi, coupled Court, ordered the Bogor Mayor and West with GKI Yasmin and Santo Johaness Baptista Java Governor Ahmad Heryawan to obey the in Bogor, has been covered widely under verdict and asked Minister of Home Affairs to media spotlights and received international supervise its implementation. Yet, Bogor concerns. Mayor Budiarto persisted not to obey the There are four recommendations that can Ombudsman recommendation but offered to be delivered from this article. First, Indonesian relocate the construction, in which GKI central government needs to monitor the work Yasmin management rejected [31]. of local governments and security apparatus in

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maintaining and upholding the religious Pacific Research Program, 2002, pp. 223- tolerance in their areas of authorities. 228; Secondly, the central government also needs to [4] Aritonang, Jan S., Sejarah Perjumpaan encourage the role of Harmony Forum for Kristen dan Islam di Indonesia, Jakarta: Religious Communities or also known as BPK Gunung Mulia, 2004; Steenbrink, Forum Kerukunan Umat Beragama (FKUB) in Karel, Dutch Colonialism and Indonesian helping the local government to uphold the Islam: Contacts and Conflicts 1596-1950, Netherlands: Rodopi B.V, 2006. religious tolerance and resolve any problem emerged from intra and inter-faiths tension [5] Goh, Robbie B.H., Christianity in Southeast Asia, Singapore: ISEAS, 2005; Aritonang, and/or conflict. Thirdly, the government needs Jan, Berbagai Aliran di dalam Gereja dan to monitor the enhancement of numbers of di Sekitar Gereja, Jakarta: BPK Gunung worship places by rationalizing the numbers of Mulia, 2016. acknowledged religions’ adherents without [6] Solahudin, NII Sampai JII: Salafy Jihadisme limiting their religious freedom. Both central di Indonesia, Jakarta: Komunitas Bambu, and local government, through Ministry of 2011. Religious Affairs, should make an arrangement [7] Mujiburrahman, Muslim-Christian Relations of church denominations including their in Indonesia’s New Order, Leiden: church building, especially for Christian Amsterdam University Press, 2006. communities to avoid negative perception both [8] Sudarto, H., Konflik Islam-Kristen: from other church’s denominations and other Menguak Akar Masalah Hubungan Antar religion adherents. The last but not the least, an Umat Beragama di Indonesia, Semarang: education for religious leaders to deliver the PT Pustaka Rizki Putra, 1999; Fahardian, message of peace and tolerance towards their Charles E., Christianity, Islam and congregations as well as to respect other Nationalism in Indonesia, New York: religion teachings is vital. Hence, the Routledge, 2005. government, supported with FKUB (Forum of [9] Forum Komunikasi Kristiani Jakarta, Inter-Religious Harmony), needs to encourage Annual Reports on Religious Intolerance, religious leaders to have a mutual Jakarta, 1996-1998. understanding about other religions' values and [10] Sudarto, H., Konflik Islam-Kristen: traditions and to respect the differences, Menguak Akar Masalah Hubungan Antar particularly between Muslim and Christian Umat Beragama di Indonesia, Semarang: PT Pustaka Rizki Putra, 1999. communities. [11] Aritonang, Jan, Berbagai Aliran di dalam Gereja dan di Sekitar Gereja, Jakarta: BPK REFERENCES Gunung Mulia, 2016. [12] Mujiburrahman, Muslim-Christian Relations in Indonesia’s New Order, Leiden: [1] Beetham, David, Democracy and Human Amsterdam University Press, 2006; Rights, Cambridge: Polity Press, 2000; Fahardian, Charles E., Christianity, Islam Smith, Karen E., European Union Foreign and Nationalism in Indonesia, New York: Policy in a Changing World, Cambridge: Routledge, 2005; Aritonang, Jan S., Sejarah Polity, 2003; Sikkink, Kathryn, “The Power Perjumpaan Kristen dan Islam di Indonesia, of Principled Ideas: Human Rights Policies Jakarta: BPK Gunung Mulia, 2004; in the United States and Europe,” in Ideas Arifianto, Alexander R., “Explaining the and Foreign Policy: Beliefs, Institutions and Cause of Muslim-Christian Conflicts in Political Change, ed. Judith Goldstein and Indonesia: Tracing the Origins of Robert O. Keohane. New York: Cornell Kristenisasi and Islamisasi,” in Christian- University Press, 1993; Norman, J. “Human Muslim Relations, 20, (1), pp. 73-89, 2009. Rights and Democracy: Conceptualization [13] Interview with Hidayat Bustaman, and Application in Palestine,” 1993 [Online] Chairman of West Java Forum for Inter- th [Accessed 12 September 2014] Available Religious Harmony (FKUB), Bandung, 6 from World Wide Web: Feb 2016. http://www.multaqa.org/pdfs/HumanRights [14] Solahudin, NII Sampai JII: Salafy Jihadisme &Democracy.pdf di Indonesia, Jakarta: Komunitas Bambu, [2] Blaikie, Norman, Designing Social 2011, pp. 7-47. Research: The Logic of Anticipation, 2nd [15] Fealy, Greg, “Half a Century of Violent Edition, Cambridge: Polity Press, 2010. Jihad in Indonesia: A Historical and [3] Wanandi, Jusuf, “Islam in Indonesia: Its Ideological comparison of Darul Islam and History, Development and Future Jemaah Islamiyah,” in Marika Vicziany and Challenges,” in Asia-Pacific Review, 9, (2), David Wright-Neville (eds). Islamic 2002, pp. 104-112; Mak Lau-Fong, Terrorism in Indonesia: Myths and Islamization in Southeast Asia, Taipei: Asia Realities, Victoria: Monash University

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