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ISLAM, CULTURAL DIVERSITY, AND TOLERANCE IN INDONESIA: SEEING INDONESIAS UNIQUENESS FROM ITS HISTORY1
Written by: Davina Azalia Khan
Undergraduate Student of International Relations Science Department Faculty of Social and Political Sciences Universitas Gadjah Mada Jl. Sosio Yustisia, Bulaksumur, Yogyakarta 55281 INDONESIA +62 856 293 0016, davina_azalia@yahoo.com

ABSTRACT For several years ago, people believe that we must have same racism and ethnics to make a harmonized life. There were some serious racial problem inter and intra state. But now this paradigm has extremely changed especially after peace studies developed in late 1980s into specific issues (human rights and resolving cultural, ethnics, and racial conflicts) until globalization era introduced by the late 1990s. Then lots of international regimes have been built to strengthen the relationships among nations to reach best common goals. For example Association South East Asia Nations (ASEAN), Millennium Development Goals (MDGs), etc. Many scientists argue that every international politics of cooperation has possibilities of achievement determined by the role of members. In addition, internal and external issue has affected each of their foreign policies. Having a plural-society type make Indonesia faces some internal diversity aspect, such as cultural diversity. Even Indonesia has about 300 ethnics within some sub-ethnics, and 6 main religions within many sects. Islam as the largest religion also gives some influences. According to the political history of Indonesia, since Islam entered it has obviously changed the people intelligences, transformed into modern society, and mobilized a number of groups to join political activities. Indonesia is also chose as best model of modern Moslem country. High tolerance and understanding seen as the main keys. People believe that the national principle, Bhineka Tunggal Ika (united in diverse), gives main impact to the social systems. It means Indonesian people believe that diversity is enriching their life. Therefore, Indonesia is called a Gemah Ripah Loh Jinawi (kind, humane, hospitality people) country until now. Starting from the arguments above, the paper will discuss about diversity seen as valuable asset to make

this paper was presented on World Civic Youth Forum 2009, 5-8 May 2009, in Kyung Hee University, Rep. of Korea. an institutional program organized by Kyung Hee University in cooperation with the United Nations Department of Economic and Social Affairs.

local and international good neighborhood activities. The author will elaborate and describe how Islam and cultural diversity encourage a high tolerant society in Indonesia using historical approach. Then find whether intra-group or inter-group check method is using to keep a tolerant society. Finally, analyze its implication for Indonesias foreign policy or actions in international issues, especially culture and diversity.

Keywords : Islam, cultural diversity, tolerance, culture, Indonesia

CHAPTER I INTRODUCTION

I.1 Background Difference is of the essence of humanity. Difference is an accident of birth and it should therefore never be the source of hatred or conflict. The answer to difference is to respect it. Therein lays a most fundamental principle of peace: respect for diversity. -John HumeHuman diversity makes tolerance more than a virtue; it makes it a requirement for survival. -Rene Dubos-

The statements above try to tell that differences or diversity is something not to be worried. What we have to do are arranging, managing, and organizing it to get best common life. Usually people called it tolerance. We also can see that there is correlation between diversity and tolerance. Tolerance needs diversity as well as there is no diversity when people do not pay attention on tolerance. What I would like to say is diversity and tolerance can be constructed. When people think that difference is a problem, there will be a problem. In contrast, when people believe in understanding diversity, a harmonized and tolerance life is avoidable. Tolerance has close relation on peace studies. A long time ago, many country leaders had radical thoughts in diversity and identity. They dreamed peaceful and harmonized life based on common identity. Then they did wars and intimidation each other. Most of this case happened in Europe continent, even widely. World war is one of the examples. During this period, war not only carried the national interest of the kingdoms or nations to get peace, but also catalyzed erasing some racisms and religions. Now this paradigm has extremely changed.

There are no more wars and discriminations. The peace studies have big contributions to construct other paradigms. It started when many theses published to introduce peace within the respectful attitude through perceiving peace based on non-rational (religion perspective) on 1880s. Then it developed in late 1980s into specific issues (human rights and resolving cultural, ethnics, and racial conflicts) until many scholars concerned about how people live peaceful among diversity on globalization era by the late 1990s within the multiculturalism concept. It means that people to get peaceful life have constructed tolerance. It also need times and processes. Even though the tolerance concept developed in Europe since a long time ago, it can be used to see cases in other continent Asia. Wars and other racial conflict among nations did not happen extremely in Asia. Therefore, Asia has existence diverse and rich culture. Asian people have been living in many varieties of tradition, culture, language, and religion for a long time ago. Each part in Asia continent East Asia, South East Asia, South Asia, and Arabian Peninsula has their special and unique identity within its own culture and language of each country, even there are many cultures and religions in one country. For years to years, Asian people have constructed their mind to realize, accept and understand the differences among them.2 Once I would like to concern that tolerance needs time and a set of process. Furthermore, it may be the process itself. Republic of Indonesia, as one of country in Asia, is one of the models of Asian harmonized and tolerance. Having Bhineka Tunggal Ika (Unity in Diversity) principle is indicate that this country really realize diversity. It articulates the diversity that shapes the country. 3 There are approximately 300 ethnic groups in Indonesia. 4 In Addition, the government proclaims there are six main religions in Indonesia; Islam, Christian, Catholic, Hindu, Buddha, and Kong Huchu. Its largest religion is Islam and the majority ethnic is Javanese.5 Islam as the largest religion in fact does not make some national problems as if happened in other countries. Furthermore, Islam a la Indonesia supports positive value to make tolerance. Interactions and cooperation among Islam and local values built a harmonized life there for hundred years. Even Islam claimed as the main and dominant factor to shape Indonesian identity as a whole6.

It may be conflicts among countries based on racism or religions in Middle East since a long time ago, but it ignored temporary to describe Asia condition as a general. 3 Multiculturalism taken from <http://en.wikipedia.org/wiki/Multiculturalism> accessed April 18th 2009. 4 Music in Indonesia taken from <http://www.blogcatalog.com/search.frame.php?term=islamic+diversity&id=5e287c9e9c37b64c7b3083f43570a c7a> accessed April 18th 2009. 5 The majority concept in this statement refers to Java as the most populate island and centre of Indonesia government, so that many Javanese values adapted to be national values. 6 K. Hidayat and A. Gaus AF, Menjadi Indonesia : 13 Abad Eksistensi Islam di Bumi Nusantara, Mizan, Jakarta,

In fact, the stability and tolerance of social condition in Indonesia have changed also the political. It becomes more interesting to find how tolerance built in Indonesia. The conducive political may favour the country leader to decide Bebas dan Aktif (Free/non-block and Active) as main Indonesian foreign policy to take global movement on many issues. A few years ago, Indonesia supported and mediated the minority Muslims Filipina problems; contributed on Israel-Palestine conflict through food and humanitarian aid; actively join on Organization of Islamic Conference, and so on. Does it show that Indonesia truly accept diversity aspect in domestic and international neighborhood activities?

I.2 Research Question How Islam and cultural diversity encourage a tolerant society in Indonesia? In addition, is there any affection into Indonesian actions on global activities?

I.3 Concepts Even though Indonesia has various cultural and religion, there is a common Indonesian norm that must be explain first. Indonesian people live in family atmosphere and behave wisely on their everyday life.7 Politeness and respect to older people is necessary. Every ethnicity usually keeps their tradition constantly including local language, but mostly decrease in big cities because of modern life style affection. According to the research questions, the paper will discuss about Indonesia in three main keys. They are Islam, cultural diversity, and tolerance. It is important to make conceptual frameworks of them. First, talk about Islam. We must perceive that Islam is Rahmatan Lil Alamin (Gods Mercy for Universe). Islam doctrines encourage all elements in peoples life: aqidah/tauhid (faith), akhlaq (attitude), tasawuf (purity to bring some one closer to the God), and muamalah (societal relations). Then we can understand the complexity and assortment of Islam. Indonesian Islam is quite different with other countries. Clifford Geertz described that Indonesias Islam is feeble, tentative, syncretism, and has various characters. That is why many people believe that Islam in Indonesia adapted easily with local values. However, this argument is still debatable. Some people do not agree that Islam is fragile and get contamination easily, because Islam faith is not provide any thought like this. Other acceptable classification of Indonesians Islam is the two types of thought, modern and traditional

2003, p.xxi 7 H. Kaito, Agama dan Peradaban, Dian Rakyat, Jakarta, 2002, p.5.

Islam8. Many modernists Islam live in big cities and well educated, while the traditionalist is located on village. The modernist usually do tajdid9 when faces contemporary problems. In contrast, the traditionalist has orthodox thought and mixes the local values too. Once again, it is debatable. Therefore, the paper will not debate the various type of Indonesians Islam. It only focuses on Islam as a whole from historical approach to get unbiased. Starting from arrival and spreading of Islam in Indonesia, its interaction and adaptation with the local ethnics, until government policies on Islam supporting tolerance in Indonesia. Second is cultural diversity. Cultural diversity is the variety of human societies or cultures in a specific region, or in the world as a whole.10 Other perspectives seen cultural diversity is a driving force of development, not only in respect of economic growth, but also as a means of leading a more fulfilling intellectual, emotional, moral and spiritual life.11 According to UNESCO Universal Declaration on Cultural Diversity (2001), it seen as an adaptive process and capacity for expression, creation and innovation. In the note, people must acknowledge not only otherness in all its forms but also the plurality of his or her own identity, within societies that are themselves plural. The essential of those definitions is the beauty of diversity. We are realizing, understanding, and believing in diversity as enhance our life. Third is the tolerance concept. The word tolerance is taken from English language. It closes to the word toleration, has a verb tolerate and links to the word tolerant. Tolerance is the appreciation of diversity and the ability to live and let others live.12 It is the ability to exercise a fair and objective attitude towards those whose opinions, practices, religions, nationalities and so on differ from one's own.
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Wikipedia Free

Encyclopaedia said that toleration and tolerance is terms used in social, cultural and religious contexts to describe attitudes which are "tolerant" (or moderately respectful) of practices or group memberships that may be disapproved of by those in the majority.14 Look at interpretation of tolerance by peace studies, it seen as condition when people do cooperate without concerning the diverse of identity.15 It means that toleration is a reaction into diversity.

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Ibid. p.8 Tajdid refers to actions of modernization. Mujtahid (people do the tajdid) wants to get appropriate principles of Islam in recent era. It does not mean to change the holy law of Islam, but use intelligences to synchronize the contemporary cases to the Islams law. If, there is no correlation or legality between the two, even Islams law has prohibited doing; Mujtahid will leave the cases or do not them. 10 Cultural Diversity taken from <http://en.wikipedia.org/wiki/Cultural_identity> accessed April 18th 2009. 11 Cultural Diversity taken from <http://portal.unesco.org/culture/en/ev.php-URL_ID=34321&URL_DO=DO_TOPIC&URL_SECTION=201.ht ml> accessed April 18th 2009. 12 S. Peterson, Tolerance, <http://www.beyondintractability.org> accessed April 5th 2009. 13 Ibid. 14 Toleration taken from <http://en.wikipedia.org/wiki/Toleration> accessed April 18th 2009. 15 Handout of Introduction to Peace Studies by Diah Kusumaningrum, IR Dept., Universitas Gadjah Mada,

Tolerance in this paper will be concern on how to be tolerant among religions and cultures in Indonesia where Islam values are leading. Indonesian people called tolerance as toleransi to describe attitude to be tolerant to other humankind.16 This word related to Arabic word tasamuh (mercy, tolerant, kind). It refers to Islam doctrine that Moslem must appreciate and regard other religion or peoples belief patiently.17

CHAPTER II SUBSTANCE

Islam is the largest way of life in Indonesia. Less people know that this religion is one of non-native beliefs. It becomes more interesting to see how Islam can be accepted and become deeply root in indigenous life through understanding it as a set of processes to build. We can see it from three main steps: (1) entering of Islam, (2) accepting of Islam, (3) spreading advanced of Islam. The first process encourages two main actors: the migrant and indigenous, furthermore sometime involved the kingdoms. While the second process noticed on Islamic leaders, kingdoms, and the native itself. Moreover, the last process seen as contemporary cases when Indonesian government taken part. Explanation below in advance has objective to describe how tolerance built. Tolerance became main social principle when universal or basic value of Islam synchronized with local values. The perpetual, basic, and universal values of Islam encourage traditional and modern value in Indonesia into tolerance from years to years.

II. 1 Islam Entered to Indonesia Peacefully Islam is taken from Arabic, salaam. Means peace or surrender. It indicates that form the beginning Islam has peace aspirations. When people surrender to the God, they will get peace. So, Islam is a religion carried peace missions. This belief used to spread Islam from Arabic Peninsula to South East Asia on 1400s. Islam came peacefully is the key of spreading of Islam. Islam entered to Indonesia mostly brought by sellers and economic actors from Gujarat and Deccan, India. The Gujarat and Deccan men mostly were a Moslem. There was an Islam Kingdom at Deccan, which got Islam doctrine from Arabian sellers. Selling and spreading Islam (in one time) is common for Arabian, they escape

Yogyakarta, April 2007. 16 S. Yasin, Kamus Lengkap Bahasa Indonesia, p. 389. 17 A. Wihdan, Toleransi Menurut Al-Quran, <http://www.jamaahmuslimin.com/risalah/113/wawasan3.htm>

from their non-productive (of agriculture) to get better life through trade. It is also happen on Gujarat men. They did trade along the South Asia, went to China, then finally to Indonesia (the Malacca port) used their ships. So that is why ports be the most important spots for developing trade. One of thesis tells that this (sea) trade way happened during 800s-1700s when most of Indonesians were Hindus, Buddhist, even animist, or dynamist. The foreign sellers did sharing economic system of Islam where mutualism and fair be important. It accepted easily and improved Indonesian trading. The Malacca port 18 developed well on about 1600s and become the centre of economic activities in South East Asia, even worldwide. There were so many notes from European expeditors, Chinese sellers, and local artifacts tell about it.19 The interactions between them and indigenous people of Indonesia brought to culture, norms, and beliefs transfer. It was the first contact between Islam and local people, even though only among sellers or economic actors. According to the Islams elements, this trade way brought to muamalah in their activities. It adopted, adapted, and then accepted by the local people. They, actually, had started to learn Islam in one element. The kind and easy social adaptation of the foreign sellers were also being the example of implementing muamalah. Tolerance has been started. Introduction to tolerance concept it certainly done at that time when differences of language, religion, and culture contributing to make harmonized life. Even they got along with local women and married them. This marriage also happened between religions leader and aristocrat women then. The next step was on kingdoms level. The two Hindus or Buddha empires, Majapahit and Sriwijaya, were the main trader and powerful. Both of them had wide region. Sriwijaya expanded on Sumatra to the North (Malaysia, etc.), while Majapahit occupied little kingdoms in Java and went to the Eastern. Before their broke, Islam only spread and interacted along the North and West coastal area of Sumatra, and North Java. Marco polo noted that there was a little Islamic kingdom, Perlak, at northeastern Sumatra on 1292. He also wrote Samudra Pasai Kingdom turn to be Islamic kingdom during that time. Then Islams spreading had been widely and rose when Malacca Kingdom transformed into Islam. The foreign sellers were also intellectual men and mostly conglomerates had a big role in the development of Malacca port. The kings and aristocrats got wealthy from this trading, supported by the economic

accessed April 5th 2009.. 18 Malacca Port was one of a great port on western the Malaya Peninsula. The founding father, Paramisora from Java, was also the first King of Malacca Kingdom. At beginning (1400s), this port was just a little port for fishermen. This area did not have any agriculture commodities, and then Javanese people (Centre and East Java) came to sell their crops. Well trading relations built and made Javanese people stop to live there (developing the trade and social).The Javanese there also be the main actor in Islamic spreading there because they mostly be the first Moslem when it entered intensively. 19 See more Islam Masuk dan Berkembang di Nusantara Secara Damai on Menjadi Indonesia : 13 Abad Eksistensi Islam di Bumi Nusantara, by Azhar Asyad in K. Hidayat and A. Gaus AF, Mizan, Jakarta, 2003, p.76-100.

system. Then they were interacted to convert their beliefs, finally the kingdom system. When the king was a Moslem, the social must be Moslem too. Therefore, it explains the reason many Islamic kingdoms rose. This Islams spreading supported by the kingdom called the top-down model. Nevertheless, this top-down model does not have possibility of achievement when the social does not obey or accept it. The foreign sellers, during their activities and interactions, showed politeness, kind personality, and intelligences. They became respectful actors. In general, it collected sympathy from local people include the public figures. When the foremost people converted to Islam, the others would follow. It gave proud for them psychologically. Because the manner and habitual of foremost people, public figure, and kings are model to be followed by them.20 This feeling also pushed them to join any religious (Islamic) activities in village and any unreached areas. Islam reached into outlying place and roots level. Therefore, the entering process of Islam to Indonesia was not political, but cultural transformation power as agent of changes.21 This cultural approach tells that values system changes the symbolic system building, and the symbolic system at the end changes the socio-cultural system.

II. 2 Islam and Its Interaction with Local Culture Indonesia has about 13,578 islands that 6,035 named and the rest no name. There are approximately 300 ethnics within sects and thousands local languages. This diversity has found in Indonesia along time ago. It kept carefully and developed from years to years. Therefore, the accepting process of Islam has close relation with it. According the explanation above that Islam entered peacefully. People accepted and converted their religion because of those factors. Islam doctrine also has no hierarchic caste on social system. Equality is the main concept in muamalah. So, it got attention from the Hindus from their suffering to be classified into caste. Its flexibility then adapted to the local culture. Javanese is one of the best models to explain. Even Greetz argue that Islam almost becomes another Javanese Science. 22 The marriages between foreign sellers and local women had born some foremost people. These people then grew in Islamic doctrine as well as local values. It synchronized and encouraged spirit of them to teach Islam. In Java, there was Wali Sanga (Javanese; Wali : religion leader/teacher, Sanga: nine).23 They were the most well

20 21

Ibid. See more Islam Indonesia dan Demokrasi on Anthology of Kekuatan Politik Berdasarkan Ideologi by Ahmad Hanafi Rais, Indonesian Political Forces, IR Dept., Universitas Gadjah Mada, 2008. 22 See more Perkembangan Islam di Jawa by M. Bambang Pranowo on Azhar Asyad and K. Hidayat and A. Gaus AF, Menjadi Indonesia : 13 Abad Eksistensi Islam di Bumi Nusantara, Mizan, Jakarta, 2003, p.413. 23 Less people know how they became foremost. But, according the explanation above that psychologically Indonesian respect a lot to them who royal descents and obey them. They might be inherited some Islamic

known people who teaching Islam along Java Island. They are Sunan Ampel, Sunan Kalijaga, Sunan Giri, Sunan Bonang, Sunan Gunung Jati, etc. They taught about Islam with two main ways, formal (education/pesantren and negotiation with kingdoms) and informal (society level). What they taught were social or muamalah skilled at first. Gradually they introduced tasawuf24, sholat (praying), fasting, and any religious services mostly through cultures (wayang, gamelan, and other culture arts). There were four examples to describe. First is Tombo Ati Song in Javanese (language). This song must be known when someone was a child. It teaches that Moslem must have five basic principles as way of life that consist tasawuf and obeying on religious services. Then this Islamic song inherited from one generation to generation and built common values of Java. There was also mim pipitu principle (Arabic-Java; mim refers to the 24th letter of Arab, Pipitu: seven) on Java tradition. They are maling (stole), maen (gambling), madon (playing on women), madat (drugs), minum (drunk), mangani (over eating), maehan (killing others). This principle shows that relations to God, human, and nature are important. It means that this tradition adopted aqidah/tauhid and akhlaq doctrine. Another that, the architecture of Java balanced well with Islam. One of first big mosque in Java is Demak Mosque in Centre Java. This mosque built by the (Islam) Demak kingdom who be the first Islamic kingdom in Java. This kingdom then cooperated with other little kingdom under the Majapahit and Sriwijaya to do separation under Demaks protection. Then it broke the two emperors, and it marked transformation Hindu-Buddhism society in Java into Islam. In Addition, the most and famous example to describe interaction and adaptation between Islam and Java is Lebaran (Javanese; lebar: sharing and forgiving, -an: suffix of noun). Some people said that it is only norms or tradition inherited, while some people thought that it is the best ritual (religious services) to describe how well all element of Islam adopted by Javanese. Lebaran is kind of celebration on Aid Fitri (1 Syawal H). Aid Fitri is the important date for Moslem to thank to God their complete fasting one month before. For years to years, Javanese people celebrate the date through family gathering and neighborhood gathering, and then they ask forgiveness each other and share cuisine at the same time. This tradition still existence at present.

II. 3 Growth of Tolerance After Islam entered, it gradually changed the social system and erased caste activities. Islam doctrine appreciates differences to get harmonized life. As told in Al-Quran that God says: O people, We have created

foremost, kings, or mixed-blood marriage. 24 Tasawuf is purity to bring some one closer to the God. A Moslem must have it when they want to get closer to God in every their religious services. See more S. Karya, Asep Usman, etc., Ensiklopedi Mini Sejarah &

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you from a male and a female and made you into races and tribes so that you may know each other. Surely the most honored of you in the sight of God is the one who is the most righteous of you (49:13). It also made Indonesian be aware on differences. It created cooperation and intense relations in social, called traditional neighborhood of Indonesian.25 The equality principle pushed gotong royong and kerja bakti. Gotong Royong refers to action of helping neighborhood together in every activity, for example helping someone project on building a gubuk26 near the rice file. Kerja bakti refers to cleaning the road or any public places together. The love and caring principle of Islam encouraged build the lumbung desa. This building was a place to collect and share the rice. So the rice need of all people in society would be provided and distributed fairly. This tradition grew as well as Islams tolerance concept educated to the society. Then growth the respecting and understanding in society, called the basic norms of Indonesia.27 It was the first step into tolerance.

II. 4 Government Interfere The next step of tolerance is Indonesian nowadays, from proclamation until now. According to the history of Indonesia, there was how tolerance became material of the rules gradually. Since Indonesia proclaimed its freedom, an old and traditional principle Bhineka Tunggal Ika put to be national principle. It indicates that diversity is pillar to strengthen the nation life. Before that, Indonesia decided its ideology : Pancasila. This ideology consist five main principles of Indonesian on pluralism and equality. Government also has Minister of Religion Affairs. The minister regulated which religion is the majority and legal. At first, there were five legal religions: Islam, Christian, Catholic, Hindu, and Buddha. This classification aimed make national census and administrations become easier. The national holiday also decided based on these main religions. However, less information about who was the pioneer of this regulation and how its implementations. When H.A Mukti Ali as the Minister of Religion Affair (1971-1978) introduced some principle on tolerance based on three important doctrine of Islam: freedom of express someones inner self is absolute, perfect equality for human beings, and solidarity in strong neighborhood. His opinions had been showed explicitly on his literatures, speeches, and other articles. He was pioneer of (legal) tolerance among religious model in Indonesia.

Kebudayaan Islam, Logos Wacana Ilmu, Jakarta, 1996, p. 134-137. 25 M.AS. Hikam, Non-governmental Organizations and the Empowerment of Civil Society on Indonesia: The Challenge of Change, KITLV Press, the Netherlands, 1999, p.218. 26 Gubuk is a little house with three sides of wall, a roof, up high floor, and no door. Usually it use to take a rest after work the farming.

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His big idea about tolerance then got more attention on the next period. There was a Trilogi Kerukunan (Concord Trilogy): live in harmony intra religious society, inter religious society, and its relation to government.. The next Ministers, H. Munawir Syadzal and so on, used the three pillars then to build tolerance continuously through input it to education syllabus, encourage dialogue among beliefs, television shows, etc. It improved social religious of Indonesia gradually. Day by day, Indonesia learn and re-learning to be tolerance. Now, racial and religious conflicts brought by the religious leader decrease on ten years late and start to show the new generation of tolerance. Even inter beliefs non-government organizations have been growth quick. They also support the process of tolerance in Indonesia. It indicates that tolerance in Indonesia needs many actors and aspects. According to the Concord Trilogy concept, the existence of Indonesian harmonized life determined by the society itself. Intra-group and inter-group check methods are using to keep a tolerant society.

II. 4 Indonesian Foreign Policies The foreign policy of nation depend on how the domestic and international condition. Since the first foreign policy decided, Indonesian has Bebas and Aktif and good neighborhood principle. At first, these principles were relevant for non-block activities of Indonesia during cold war, showed professionalism of Indonesia. Then it still used this principle at the top. The detail formula has been decided continuously depend on the necessary and international condition. It determined by who was the policy maker. But, during thirty two years regime of Soeharto, Indonesian foreign policy had been steered by him (his cultural backgrounds, thoughts, and beliefs). His traditional Moslem background made Indonesian did not take extreme or conservative actions on international Islam issues. Even it was more secular. When Organization of Islamic Conference (OIC) had started stand on 1970-1972, Indonesia did not sign the declaration directly. The reasons was Soeharto. Islam movements and politic practices did not allowed at that time. Therefore, policy makers probably had no consideration or preferences on Islam issues. However Indonesia still taken big part on many Free Palestine actions during that time. It determined by the one of Indonesia objectives28, absolute freedom for all nations in the world. Now, Indonesia still has no big consideration on Islamic issues though Indonesian is member of OIC. It balanced with Indonesian activities to reach its objectiveness where equality, diversity, and peace are important.

27 28

See the common Indonesian norm on the pages above. These objectives are on preface Indonesians constitution. It concern on education for all, absolute freedom for all nations in the world, doing world peace keeping and good neighborhood activities, and equality.

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As Indonesian President Yudhono said recently that cultural diversity could serve as basic capital for the nation to make progress and achieve excellence. Antara News noted his speech29:
To help the nation make progress, the religious community in the country should be able to transform culture, to adapt to global science and technology while firmly continuing to assert themselves as part of a nation whose national slogan was "Unity in Diversity." Culture manifests itself not only in artistic expressions because culture is the totality of the material and non-material heritage reflected in the identity of the Indonesian people, the President said. In maintaining its own cultural identity, the nation would surely face big challenges such as intervention by foreign culture, globalization, and clashes of civilizations, including loss of identity and cultural debates within the nation. But all these challenges should be faced seriously and in a wise manner, the President said.

On international level, Indonesia helped Moslem minority in Filipina, gave aid to Palestine, supported Protocol Kyoto, taken part on MDGs, had big role in ASEAN, and so on; while trying to keep regional stability as the main preferences of Indonesian foreign policy nowadays. Moreover, Indonesian has no track records on diversity intimidation inter or intra the state. It completely shows that tolerance intra state favors good neighborhood actions of Indonesia.

CHAPTER III CONCLUSION

Indonesia is the most exciting nations in the world. It has approximately 300 ethnics within sub-ethnics and 6 main religions within sects did not make this country be intolerance. Islam and cultural diversity of Indonesia does not make any problems. Even it encouraged tolerance. According to the history of Indonesian Islam, this big religion entered peacefully by trade way; penetrated quickly by top-down model; spread continuously by psychological aspects of society; adapted well by pesantren (education), social awareness, cultural activities and mental to understand other. Islam becomes cultural transformation power as agent of changes. A long process of tolerance since entering, spreading, and adapting of Islam with local values started

29

<http://www.indonesia.go.id/en/index.php?option=com_content&task=view&id=7677&Itemid=701> accessed

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first step of tolerance. The ethnics and religious diversity favored common social life, social class, and social consideration of Indonesia. Then social movements and value had grown the next concept of tolerance until the formal government built. It determined its national objectiveness, foreign policies, and actions to realize and respect diversity then. Government also tried to introduce and make tolerance legal through Concord Trilogy concept as important principle. It constructed on formal education syllabus, informal campaign on realizing diversity, and many actions by non-government organizations (NGOs). It indicates that tolerance in Indonesia needs many actors and aspects. At the end, the existence of Indonesian harmonized life determined by the society itself. Intra-group and inter-group check methods are using to keep a tolerant society. For the conclusion, diversity is a valuable asset to make tolerant society. Indonesian tolerance is one of best model. Tolerance needs time and a set of process. It shaped from many aspects and constructed on many ways. Furthermore, it may be the process itself. Its determination depends on the how diverse society is and how its mentality.

REFERENCES & BIBLIOGRAPH

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April 5th 2009.

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