Introduction
Indonesia’s religions include Hinduism, Christianity, and Islam, and traditional practices (Arli & Tjiptono 2014). Many existing religious groups in Indonesia adopted Islam and blended it with their practices in their localities (Chalmers 2006). Therefore, this paper agrees that the Islam of Indonesia ended up growing more tolerant as it was influenced by both cultural and political considerations. Another reason for a historical increase in the tolerance came from the leadership of the Nathlatul Ulama, a representation of Muslim scholarship that supported the creation of two versions of the same religion, “abangan” and “santri,” to represent different levels of Islam adherence and beliefs.
History and origins of Islam in Indonesia
As Indonesia becomes more religiously diverse, the nation remains united, as it is difficult for small groups to mobilize support along ethnic lines and survive politically. Thus, the separation of religion and politics has been an outcome of reducing separatist tendencies that have also lent support to the coexistence of Muslims and people of other religions (Chalmers 2006). It may be premature to say that Muslims have finally accepted to coexist peacefully with other religions in Indonesia. It is important to note that coexistence could be temporary. The increased visibility of other religions does not dictate terms to Muslims.
Instead, Islam has continued to grow in influence. According to Reuter (2009), as long as the political and social environment supports the growth of religious fundamentalism, there is no likelihood of violence of religion in Indonesia. The existence of fundamentalism in Islam in the country is mirrored by the growing fundamentalism of other religions. In fact, the increase in visibility of all religious groups is due to an explicit movement by each group to become dominant and protect their principles and cultural influences.
Growing Religions and Religious tolerance in Indonesia
Overall, the tolerance of Christianity, Hinduism, and mysticism has been in existence among the Indonesian Muslims for many decades (Chalmers 2006). The understanding is supported by the political structure and history of the country that embraces a pragmatic interpretation of its laws. Successive governments have played a role in contributing to tolerance by recognizing the non-Muslim religions and beliefs. Recognition ensures that the other religions and beliefs can freely operate in the country, as long as they do so within the law. Islam in Indonesia has become more tolerant in accepting other religions and beliefs over time.
However, radical Islam increasingly distorts any balance and coexistence that exist among different religions and beliefs in Indonesia. In this regard, it is important to consider Islam in two ways when dealing with the religious tolerance matter of Indonesia. In the first case, there is the majority Islamic group that consists of both ordinary citizens and elite citizens living in different parts of the country (Chambers 2006). This group has become quite accommodating to other religions and beliefs in recent years.
Ever Growing fight between Christians and Muslims in Indonesia
There is another smaller segment within the Islamic group of the population that appears to swing periodically to violence. This group is minor and seems to be influenced negatively by politics (Reuter, 2009). When describing Islam in the archipelago, many scholars consider it less violent than the Islam that is practiced in the rest of the Middle East and the Far East (Chalmers 2006). Therefore, Muslims in Indonesia have been ever tolerant of other religions and beliefs. There are historical incidences of fighting between Muslims and Christians, as Muslims interpret secularism as a contamination of their religion (Hasyim 2013).
Social tolerance is still weak in many parts of the country. In fact, the settlement of people of different religions follows historical events, such that it has been difficult to assimilate Muslims and non-Muslims in one locality for long. National or local events cause an increase in radicalization whenever there is increased accommodation of the Muslims. A good example is the Ajeg Bali movement that is reviving local traditions and preventing Islam from dominating affairs of Bali at the same time (Chalmers 2006).
Conclusion
The growth of Islam and other religions and the increased public support and calls for returns to historical characteristics have put a stop to irrational attacks from secular and other religious sources in Indonesia. Movements such as the Ajeg Bali cause other religious groups with high concentrations in their localities to consider the options available for them to practice peaceful fundamentalism. Eventually, the years of the revival of religions have caused the overall cultural and political outlook of the country to change and become more diverse. Overall, Muslims appear to be more tolerant of the existence of other religions in Indonesia.
Reference List
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Chalmers, I 2006, ‘Religious life’, in Indonesia: An introduction to contemporary traditions, Oxford University Press, Melbourne. Web.
Hasyim, S 2013, State and religion: considering indonesian islam as model of democratisation for the muslim world, Liberales Institut, Berlin. Web.
Reuter, T 2009, ‘Globalisation and local identities: The rise of new ethnic and religious movements in Post-Suharto Indonesia’, Asian Journal of Social Science, vol 37, pp. 857-871. Web.