Religious Studies and the Logic of Diversity in Indonesia (Part 2)

Ustadi Hamsah

(The second of two articles)

In the academic context, Muslim institutions have made significant contributions to fostering harmony and cooperation within the Indonesian nation. Notably, the State Islamic Institute (IAIN) and the State Islamic University (UIN) have played essential roles across Indonesia. These institutions prioritize studies on diversity, both religious and socio-cultural, particularly through the Department of Religious Studies, formerly known as Comparative Religion. This department focuses on various issues related to diversity and conflict resolution. By emphasizing methodological rigor and comprehensive cross-disciplinary analysis, the Religious Studies examines issues from a variety of perspectives derived from social sciences, humanities, and Islamic texts, all viewed holistically.

Religious Studies and Multiculturalism

The Religious Studies is crucial for understanding the logical reasoning behind the diversity in Indonesia. This is primarily because the Religious Studies examines various religious, Islamic, and Indonesian discourses from a comprehensive, holistic, objective, and interdisciplinary perspective. However, this is not the only reason; there are several theoretical issues addressed in the Religious Studies. One key aspect is the understanding that human actions do not stem from "empty consciousness," but rather originate from an "idea" embedded in consciousness, which Michel Foucault refers to as episteme (Foucault, The Archaeology of Knowledge, 1972). Additionally, Peter L. Berger argues that one of the most profound influences on human attitudes and actions is religious consciousness (Berger and Thomas Luckmann in The Social Construction of Reality, 1991). Therefore, any explanation of these phenomena should begin with this foundational understanding. The Religious Studies, through its studies in the Philosophy of Religion, Sociology of Religion, Phenomenology of Religion, Psychology of Religion, History of Religion, and Anthropology of Religion, as well as the study of the Qur'an and Hadith, endeavors to explore the roots of human actions from various specific approaches.

The study framework serves as a methodological foundation for analyzing the various challenges faced by the Indonesian nation, which is deeply rooted in its diversity. Many of the issues in Indonesia stem from a lack of wisdom and precision among the individuals involved in addressing differences and finding strategies for unity. The Religious Studies is particularly focused on these themes. One of the key approaches employed by Religious Studies is multiculturalism. The individuals engaged in Religious Studies understand that the journey of human consciousness and the realization of religious awareness traverses local, canonical, critical, and global phases, as noted by Keith Ward in The Case of Religion (2008). As different religious communities and diverse elements within Indonesian society increasingly interact, especially through technological media, examining multiculturalism becomes essential. This focus on multiculturalism underscores the concerns of Religious Studies once again.

The fundamental principles of multiculturalism studies include the acknowledgment of diversity (known as the politics of recognition), prioritizing individuals with lower levels of competition (referred to as affirmative action), and ensuring open access to public services for all individuals (through public assessment). These principles are linked to the various objective conditions present in society. Bikkhu Parekh, in his work Rethinking Multiculturalism (1997: 183-185), identifies five types of multicultural societies, each reflecting the different attitudes of individuals towards establishing relationships amidst existing diversity.

The five types of cultural group interactions are as follows: (1) Isolationist: This category includes various groups of people who choose to live autonomously. They establish very limited relations with others, often restricting interactions with different groups. (2) Accommodative: In this scenario, the dominant group in society makes adjustments to accommodate the interests of minority groups. This adjustment occurs in a proportional manner, allowing minority groups the freedom to maintain their cultural identity, while also not opposing the dominant group. (3) Autonomist: Minority groups in a pluralistic society adopt an autonomist stance when they strive to maintain their cultural identity independently. They distance themselves from, and challenge, the dominant group in pursuit of their autonomy. (4) Critical Participatory: This type involves cultural groups in a plural society that prioritize the creation of a shared life without overshadowing their individual identities. Rather than focusing solely on their autonomy, they work towards stable, collective living. (5). Cosmopolitan: In a cosmopolitan society, various cultural groups exist, and each group seeks to merge into a cohesive entity for collective interests. This merging often occurs without a strong emphasis on preserving individual group identities.

Religious Studies and Diversity Management

Starting from this methodological framework, the Religious Studies recognizes the various diversities present in society and, more broadly, in the Indonesian nation as a crucial element. The key focus is on how to effectively respond to this diversity. The Indonesian nation is not limited to local contexts that could lead to a tyranny of the minority, nor does it simply merge into a singular entity that overlooks local identities. Indonesia is characterized by its complex local diversities, where archipelagic culture and national culture represent the pinnacle of local traditions (Ki Hajar Dewantara). Consequently, the Indonesian nation is a "plural society," exhibiting critical and participatory relationships among its diverse groups.

The diversity found in the archipelago is shaped by the social structure detailed in the population data above. Religiously, Islam is the dominant faith, while ethnically, the Javanese are the largest group, who also predominantly practice Islam. In various contexts, these two "cultural" structures play a central role in Indonesia, influencing government, social organizations, and other groups within the country. The dynamics between different groups in society tend to be both accommodative and critical-participatory, although there are smaller-scale tendencies that can differ. Conflicts often arise from the unstable relations of these minor tendencies, which include isolationist, autonomous, and cosmopolitan perspectives. To foster harmony, it is essential to address these issues with a spirit of multiculturalism.

Methodological studies aimed at understanding the relationships between diverse groups in the archipelago must adopt a multi-faceted approach that embraces the spirit of multiculturalism. The field of Study of Religions seeks to logically explain these phenomena while adhering to scientific principles. This is achieved by integrating various existing perspectives, providing a solid foundation for addressing diversity. The groundwork established by studies in this field fosters an open environment for recognizing diversity and encourages a positive attitude towards it. This approach allows for equitable representation of less competitive groups, ensuring that all groups are treated fairly and proportionally. Ultimately, these efforts can serve as recommendations for stakeholders committed to fostering a society that celebrates diversity, contributing to the emergence of a respected and harmonious nation.

The approaches taken by Religious Studies to foster relationships among various groups in a diverse society are rooted in universal Islamic teachings, which also form the basis of study at UIN/IAIN in Indonesia. The application of Islamic values in concrete actions is emphasized in the studies conducted by Religious Studies. By analyzing the Religious Studies study model on diversity in Indonesia, Religious Studies aims to offer a new perspective that highlights the importance of existing diversity in promoting the prosperity of the archipelago both now and in the future. Methodologically, this perspective aligns more closely with a critical-participatory approach to multiculturalism, demonstrating how Islamic values can establish balanced relationships, similar to how Noah navigated the internal and external challenges faced by his ark. Wallahu a'lam.

Written by: Dr. Ustadi Hamsah, M.Ag.