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the Ministry of Religious Affairs in
410 Indonesian Islamic Culture in Historical Perspectives
its duties and functions in the wider
post-independent Indonesia is often
seen as the ruling regime’s success
in constitutionally, physically, and
bureaucratically thwarting Islamic
forces. 7
Nevertheless, the position of the
Indonesian regimes towards Islamic
groups has changed, especially during
the New Order period. These changes
have had a number of consequences.
One was that Muslims occupy
increasingly more important positions
in the government structure while the
roles and functions of the Ministry of
Religious Affairs within the context of
national development also became more
and more prominent. This can be seen
in the New Order government’s great
affection for Islam since the 1980s.
8
At the time, Indonesia witnessed
the endorsement of pro-Muslim
governmental policies as well as the
government’s accommodation of Islamic
groups through the establishment of
Muslim-based strategic organizations.
The Ministry of Religious Affairs’ crucial
position is reflected, for instance, in
Paramadina, LSI and Prenada Media Group), p.
2-3.
7. Effendy 2009, Islam dan Negara, p. 3. Religious Harmony in Indonesia, (Jakarta:
8. Effendy 2009, Islam dan Negara, p. 363. CENSIS).
Dutch colonial period and it has been a
framework of nation building. Its main
task in the government is to buildup
religious life of the Indonesian nation,
maintaining harmonious inter-religious
relations, and to play an active role in
social welfare. To do this, it carries out
9
general supervision and guidance and
it offersservicesfor religious life. It does
not involve itself in theological matters
orin the internal affairs of religions
and their adherents. The Ministry of
Religious Affairs only has the authority
to regulate believers’ relations with the
state and religious life on Indonesian
soil.
The Ministry of Religious Affairs
manages all issues pertaining to
religious life in Indonesia. Islamic affairs
fall under the Directorate-General of
Islamic Education, Directorate General
of Hajj and Umrah, and the Directorate
General of Islamic Guidance; the
affairs of religions other than Islam are
managedby the Directorate Generals
of Guidance for Christians, Catholics,
Hindus, and Buddhists.
Religious Harmony
Christianization took place during the
9. Taher 1997, Aspiring for the Middle Path:
and the 1970s are recorded as periods
hot issue in post-independent Indonesia. when Christianization was intensively
The Dutch government was not neutral conducted which incited discord
towards the religions of its colonies, as it and suspicion between Muslims and
had promised, but rather, it was in favor Christians that led to religious polemics.
of the groups who adhered to religions This was clearly a serious problem for
the Dutch adhered to. 10 maintaining inter-religious harmony.
Therefore, creating and maintaining
Christianization took place in many religious harmony became one of
areas and the Dutch colonial government the Ministry of Religious Affairs’ main
facilitated it financially and politically. functions.
During the reign of Governor-General
Idenburg (1909-1916) for example the Following the polemics on the state’s
government gave massive subsidies to basic foundation during the early years
the construction of zending (missionary) of independence, which were more or
hospitals and the opening of missionaries less related to the issue of inter-religious
11
territories in Solo. Although the Kantoor relations, Islam-Christianity relations
voor Inlandsche Zaken under C. Snouck were increasingly tense and sometimes
Hurgronje’s leadership published a even led to conflicts. Therefore, the
government made efforts to ease
decree strictly prohibiting proselytization and solve the problems. In 1967, two
in Islamic areas, such as Aceh, years after the issuance of the 1965
Christianization quickly penetrated into PNPS law, the Ministry of Religious
other areas. 12 Affairs, under the leadership of K.H.
Although in a different intensity and with Muhammad Dahlan took the initiative to
other activities, Christianization remained hold inter-religious dialogues. However,
even though the Dutch had to pull out the program did not have a clear
of the archipelago in 1949. The 1960s concept and was still held on avery
10. Suminto 1985, Politik Islam, p. 20-26. See limited scope. The Ministry of Religious
also Deliar Noer 1980, Gerakan Modern Islam di Affairs reformulated its concept for
Indonesia 1900-1942, (Jakarta: LP3ES), pp. 187-
194. inter-religious dialogues under Minister
11. Suminto 1985, Politik Islam, pp. 23-24; Noer Mukti Ali (1971-1978). Because in this
1980, Gerakan Modern Islam, p. 191. period a variety of programs including
12. Suminto 1985, Politik Islam, p. 24. dialogues, seminars, research, and
Indonesian Islamic Culture in Historical Perspectives 411