We must remember this milestone in the history of tolerance in Indonesia. Unfortunately, today this old spirit of the past is often replaced with suspicion and judgment of anything different. It is a gift from God that Indonesia has been blessed with religious, ethnic, linguistic and racial diversity. Geopolitically Indonesia has always been a crossroads where people of all kinds of religions, ethnic groups, languages and races have stopped by on their journeys.

If we were able to live harmoniously as individuals and in groups amidst the diversity, maybe today we can be a good example for other countries plagued by violence and war. Unfortunately, we seem to have rejected this blessing.

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However, the fact is that not all religions in Indonesia are recognised and treated equally. Only Islam, Catholicism, Protestantism, Hinduism, Buddhism and Confucianism are officially acknowledged by the government. In addition the right to freedom of religion/belief has been somewhat hindered by Law No 1/PNPS 1965.

Those in support of this law feel that thoughts or actions passed on to others can constitute a criminal act. In actual fact these kinds of actions may just be the way an individual practices his/her religious beliefs. The birth of religion and religious expression, in socio-anthropology and social psychology, are the deepest of expressions in response to current changes in the world. It is not fair to accuse an individual of religious defamation for claiming that his/her beliefs are religious teachings. We do indeed need to condemn ideologies or beliefs that are spread with terror, intimidation and violence.

However it is a curse for this nation when religious expression based on individual choice and belief becomes a criminal act.

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Besides unity being seen as identical to uniformity, unity is often forced. For instance, under the New Order regime ethnic Chinese were forced to change their names, and if necessary, their religion. Discrimination continues to occur, with ethnic Chinese not considered native Indonesians.

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However it seems that we are heading down another path when it comes to our religious life. It is not a path consistent with freedom,because the term religious freedom itself is understood pejoratively. Over the last ten
years, violence in the name of religion has only increased. Quite often, and across the country, people cheer while closing down churches and punishing religious sects considered deviant. In the New Order era mass protests using religious (Islamic) slogans were labeled subversive because Islam was seen as the enemy of the state.
Today Islamic masses are often defended by the state.

For instance, as a result of mass pressure the government issued the Joint Ministerial Decree in 2008 on disbanding Ahmadiyah. This decree was followed by mass terrorizing of Ahmadiyah. People approached Ahmadiyah houses of worship. They destroyed mosques, offices, burned holy books (the Qur’an) and injured Ahmadiyah members. In the past, New Order politicians handled protestors by implementing security and order. The voice of the masses was suppressed, controlled in order that it accord with government activities. Today, now that the security and
order structures of the New Order have been dismantled, the people are free to speak. However in the midst of this freedom we have seen how, through the Ahmadiyah case, freedom of speech has resulted in mass terror.

The 10th edition of Deport examines the thematic issue of Ahmadiyah. As we all understand, over the last 10 years Ahmadiyah has become a central issue representing the dynamics of religious life in Indonesia. This is a snapshot of the dilemma of unremitting (religious) violence. For instance, as reported in the media, it depicts how collective sentiment has infiltrated the government/ bureaucracy, and influenced ulama (religious scholars). They judge and punish Ahmadiyah en masse. Ahmadiyah is not just terrorized by a large number of people, but also on a
large scale. The government, political elite and religious leaders all speak with the same voice: they support the disbanding of Ahmadiyah. The Ahmadiyah case illustrates how the freedom that exists today can only be
enjoyed by the majority. Minorities, especially groups that are considered deviant, may accept this freedom but only in order to exist in a realm full of terrorizing and threatening voices. The Testimony in this issue for instance describes the experience Umar’s family has had to endure.

However democratic freedom is not the same as living in a vacuum. Democracy means existing in the same realm as others who are different. In this realm we are required to take care of one another to ensure unity exists
without loss of freedom. As written in the Representation section, voices that have been made uniform can trigger fascism, and not the democratic freedom of which we dream.

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Theoretically, stigma is seen as something which bypasses fact. That is, it ignores original facts and acts to create its own reality — a “false” reality that gives the impression of being true. It creates its own legitimacy to ensure that it remains untouch–able and to guarantee its existence and sustainability in the future.

In addition, stigma never leaves any room for clarification. Empirical evidence is no longer important as stigma uses only negative symbols and images. This is why it has such power, and is so difficult to counteract.

Perhaps the explanation above is somewhat dry and lacking as it deals with stigma only on a theoretical level, but try asking former 1965 political prisoners in Central Celebes who experienced firsthand just how confining stigma is. So hard it is to shake off that even in their old age these prisoners find that many of their efforts have been in vain.

These former 1965 prisoners experienced a bitter and tragic fate. They were tortured and forced to work during their incarceration, yet upon their release they continued to face negative stigma from society as they went about their everyday lives. In actual fact, according to available data, most were innocent victims, wrongly arrested by those in power at the time. But again, stigma does not know nor allows any room for clarification.

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Unfortunately, these new teachings, both in the form of religions or beliefs/sects, are always viewed as defamatory. This basically equates to the denial of a group’s/individual’s intellectual thought.

The response to this deviance has been a need to rectify it, often through physical violence and intimidation. The PNPS/1965 law places emphasis on this violent attitude. Members of deviant sects are accused of being criminals, their leaders are arrested by police, and the group is disbanded by force. Quite often, their houses of worship and assets are burnt down or destroyed.

It seems we have still not departed from this narrative of deviance and rectification, even though the diversity of our nation can only grow through awareness of difference. What is required in the midst of such differences is a state that provides a place for dialogue and debate, not a state that promotes iron-law and destruction.

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