From Intellectual to Advocacy Movement: Islamic Moderation, the Conservatives and the Shift of Interfaith Dialogue Campaign in Indonesia

Abstract

The interfaith dialogue campaign takes a new turn after the demise of the authoritarian regime in 1998. While the previous campaign was characterized by the important role of public intellectuals, such as Gus Dur, Romo Mangunwijaya and Th. Sumartana; the new generation of campaigners adopt more community-based advocacy movement. The shift into a new turn specifically refers to two phenomena; 1) change of the modes and practices of interfaith dialogue movement at the society level and 2) the idea of recent interfaith originates more from communities rather than from prominent public intellectuals. These two phenomena basically show the opportunities and challenges for the future of interfaith dialogue campaign. The study uses two methods, namely archival and case study based on the empirical data from Makassar and Yogyakarta in the mid 2022. The findings show that advocating interfaith dialogues through communities as adopted by the new generation of campaigners apparently more effective for young generations than what is experienced before 1998. It generates the recent interfaith dialogue among young people to be intimate. The findings also implies that the religious moderation discourse and campaign recently propagated by the Ministry of Religious Affairs need to be critically assessed. These two findings interestingly show the conservatives’ involvement that eager to join interfaith campaign in order to curb hardliner stigma.

Redefining Religious Moderation Education for Urban Muslim Youth

“…These two points that often come up in young people's mind recently (Gaffar et al, 2022;Saridudin & Ta'rif, 2021;Shaleh et al, 2023). As the information is accessible through social media, they become openminded on diversity and pluralism (Wahyuni, 2019;Wasisto Jati et al, 2022). These has impact on the way they understand diversity and pluralism.…”

“…From these primary concepts basically prompts people to bear moderate and inclusive attitude in their mind. More importantly, when it comes to the religious expression, the believers should be calm and moderate -not being exaggerate with chauvinistic attitudes (Prasetawati and Asnawi, 2018;Aji, Mukri and Zahrotunni'mah, 2020;Najib and Fata, 2020;Syamsurijal, Jati and Halimatusa'diah, 2022). These above-mentioned original religious moderation concepts treat all human (theist or atheist) are equal because it emphasises humanity rather than religiosity aspects.…”

“…One latest research shows that religious moderation spirit is already nurtured especially within young the middle-class Muslim. The middle-class Muslim would like to define and adopt their own version of religious moderation (Wasisto Jati et al, 2022). However, it is also important to remember that the intolerant attitude also still matters specially in both internal and external believers (Fealy, 2016;W.…”

Agama Tradisi Dan Wacana Spritualitas Abad 21; Kearifan Mewujudkan Ruang Publik Yang Didominasi Oleh Moderasi

“…Keragaman ini merupakan anugrah Tuhan dan bagian dari realitas sosial-historis yang tidak mungkin dilebur dan diseragamkan. (Jati et al, 2022) Selama ini, wilayah penelitian bidang agama sifatnya terbatas pada apsek ajaran, seperti apa agama dipraktikkan dan seberapa dalam umat memahami ajaran agamanya. Oleh karena itu, tinggi rendahnya iman seseorang diukur sejauhmana ajaran agama dipahami dan dipraktikkan.…”

Challenges of Religious Moderation in The Context of Radicalism

“…Through active dialogue and cooperative efforts with individuals representing diverse religious beliefs, religious moderates foster an environment conducive to the cultivation of mutual comprehension, esteem, and concord (Sihombing, A. A. et al, 2020;Jati, W. R. et al, 2022). In the context of religious moderation, it is acknowledged that socio-economic factors can play a role in the process of radicalization (O'Brochta, W. et al, 2022).…”